REVELATIO 5 COMMETARY EDITED BY GLE PEASE 1 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals. BARES, “And I saw in the right hand of him that sat on the throne - Of God, Rev_4:3-4 . His form is not described there, nor is there any intimation of it here except the mention of his.” right hand.” The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed. A book - βιβλίον biblion This word is properly a diminutive of the word commonly rendered “book” (βίβλος biblos), and would strictly mean a small book, or a book of diminutive size - a tablet, or a letter (Liddell and Scott, Lexicon). It is used, however, to denote a book of any size - a roll, scroll, or volume; and is thus used: (a) To denote the Pentateuch, or the Mosaic law, Heb_9:19 ; Heb_10:7 ; (b) The book of life, Rev_17:8 ; Rev_20:12 ; Rev_21:27 ; (c) Epistles which were also rolled up, Rev_1:11 ; (d) Documents, as a bill of divorce, Mat_19:7 ; Mar_10:4 . When it is the express design to speak of a small book, another word is used (βιβλαρίδιον biblaridion), Rev_10:2 , Rev_10:8-10 . The book or roll referred to here was what contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal - for the communication that was to be made was all included in the seven seals; and to conceive of the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. The form of the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, see the notes on Luk_4:17 . The engraving in Job 19, will furnish an additional illustration of their form. Written within and on the back side - Greek, “within and behind.” It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now - of leaves bound together - then it was usual to write on
1. REVELATIO 5 COMME TARY EDITED BY GLE PEASE 1 Then I saw in
the right hand of him who sat on the throne a scroll with writing
on both sides and sealed with seven seals. BAR ES, And I saw in the
right hand of him that sat on the throne - Of God, Rev_4:3-4. His
form is not described there, nor is there any intimation of it here
except the mention of his. right hand. The book or roll seems to
have been so held in his hand that John could see its shape, and
see distinctly how it was written and sealed. A book - biblion This
word is properly a diminutive of the word commonly rendered book (
biblos), and would strictly mean a small book, or a book of
diminutive size - a tablet, or a letter (Liddell and Scott,
Lexicon). It is used, however, to denote a book of any size - a
roll, scroll, or volume; and is thus used: (a) To denote the
Pentateuch, or the Mosaic law, Heb_9:19; Heb_10:7; (b) The book of
life, Rev_17:8; Rev_20:12; Rev_21:27; (c) Epistles which were also
rolled up, Rev_1:11; (d) Documents, as a bill of divorce, Mat_19:7;
Mar_10:4. When it is the express design to speak of a small book,
another word is used ( biblaridion), Rev_10:2, Rev_10:8-10. The
book or roll referred to here was what contained the revelation in
the subsequent chapters, to the end of the description of the
opening of the seventh seal - for the communication that was to be
made was all included in the seven seals; and to conceive of the
size of the book, therefore, we are only to reflect on the amount
of parchment that would naturally be written over by the
communications here made. The form of the book was undoubtedly that
of a scroll or roll; for that was the usual form of books among the
ancients, and such a volume could be more easily sealed with a
number of seals, in the manner here described, than a volume in the
form in which books are made now. On the ancient form of books, see
the notes on Luk_4:17. The engraving in Job 19, will furnish an
additional illustration of their form. Written within and on the
back side - Greek, within and behind. It was customary to write
only on one side of the paper or vellum, for the sake of
convenience in reading the volume as it was unrolled. If, as
sometimes was the case, the book was in the same form as books are
now - of leaves bound together - then it was usual to write on
2. beth sides of the leaf, as both sides of a page are printed
now. But in the other form it was a very uncommon thing to write on
both sides of the parchment, and was never done unless there was a
scarcity of writing material; or unless there was an amount of
matter beyond what was anticipated; or unless something had been
omitted. It is not necessary to suppose that John saw both sides of
the parchment as it was held in the hand of him that sat on the
throne. That it was written on the back side he would naturally
see, and, as the book was sealed, he would infer that it was
written in the usual manner on the inside. Sealed with seven seals
- On the ancient manner of sealing, see the notes on Mat_27:66;
compare the notes on Job_38:14. The fact that there were seven
seals - an unusual number in fastening a volume - would naturally
attract the attention of John, though it might not occur to him at
once that there was anything significant in the number. It is not
stated in what manner the seals were attached to the volume, but it
is clear that they were so attached that each seal closed one part
of the volume, and that when one was broken and the portion which
that was designed to fasten was unrolled, a second would be come
to, which it would be necessary to break in order to read the next
portion. The outer seal would indeed bind the whole; but when that
was broken it would not give access to the whole volume unless each
successive seal were broken. May it not have been intended by this
arrangement to suggest the idea that the whole future is unknown to
us, and that the disclosure of any one portion, though necessary if
the whole would be known, does not disclose all, but leaves seal
after seal still unbroken, and that they are all to be broken one
after another if we would know all? How these were arranged, John
does not say. All that is necessary to be supposed is, that the
seven seals were put successively upon the margin of the volume as
it was rolled up, so that each opening would extend only as far as
the next seal, when the unrolling would be arrested. Anyone, by
rolling up a sheet of paper, could so fasten it with pins, or with
a succession of seals, as to represent this with sufficient
accuracy. BARCLAY, THE ROLL I THE HA D OF GOD Rev. 5:1 And in the
right hand of him who was seated on the throne I saw a roll written
on the front and on the back, and seated with seven seals. We must
try to visualize the picture which John is drawing. It is taken
from the vision of Ezekiel: "And, when I looked, behold, a hand was
stretched out to me; and lo, a written scroll was in it; and he
spread it before me; and it had writing on the front and on the
back; and there were written on it words of lamentation and
mourning and woe" (Eze.2:9-10). We must note that it was a roll and
not a book which was in the hand of God. In the ancient world, down
to the second century A.D., the form of literary work was the roll,
not the book. The roll was made of papyrus, manufactured in single
sheets about ten inches by eight. The sheets were joined together
horizontally when a great deal of writing had to be done. The
writing was in narrow columns about three
3. inches long, with margins of about two and a half inches at
the top and at the bottom, and with about three-quarters of an inch
between the columns. The roll commonly had a wooden roller at each
end. It was held in the left hand, unrolled with the right, and, as
the reading went on, the part in the left hand was rolled up again.
We may get some idea of the dimensions of a roll from the following
statistics. Second and Third John, Jude and Philemon would occupy
one sheet of papyrus; Romans would require a roll 11 1/2 feet long;
Mark, 19 feet; John, 23 1/2 feet; Matthew, 30 feet; Luke and Acts,
32 feet. The Revelation itself would occupy a roll 15 feet long. It
was such a roll that was in the hand of God. Two things are said
about it. (i) It was written on the front and on the back. Papyrus
was a substance made from the pith of a bulrush which grew in the
delta of the ile. The bulrush was about fifteen feet high, with six
feet of it below the water; and it was as thick as a man's wrist.
The pith was extracted and cut into thin strips with a very sharp
knife. A row of strips was laid vertically; on the top of them
another row of strips was laid horizontally; the whole was then
moistened with ile water and glue and pressed together. The
resulting substance was beaten with a mallet and then smoothed with
pumice stone; and there emerged a substance not unlike brown paper.
From this description it will be seen that on one side the grain of
the papyrus would run horizontally; that side was known as the
recto; and on that side the writing was done, as it was easier to
write where the lines of the writing ran with the lines of the
fibres. The side on which the fibres ran vertically was called the
verso and was not so commonly used for writing. But papyrus was an
expensive substance. So, if a person had a great deal to write, he
wrote both on the front and on the back. A sheet written on the
back, the verso, was called an opisthograph, that is, a sheet
written behind. Juvenal talks of a young tragedian walking about
with the papyrus manuscript of a tragedy on Orestes written on both
sides; it was a lengthy production! The roll in God's hand was
written on both sides; there was so much on it that recto and verso
alike were taken up with the writing. (ii) It was sealed with seven
seals. That may indicate either of two things. (a) When a roll was
finished, it was fastened with threads and the threads were sealed
at the knots. The one ordinary document sealed with seven seals was
a will. Under Roman law the seven witnesses to a will sealed it
with their seals, and it could only be opened when all seven, or
their legal representatives, were present. The roll may be what we
might describe as God's will, his final settlement of the affairs
of the universe. (b) It is more likely that the seven seals stand
simply for profound secrecy. The contents of the roll are so secret
that it is sealed with seven seals. The tomb of Jesus was sealed to
keep it safe (Matt.27:66); the apocryphal Gospel of Peter says that
it
4. was sealed with seven seals. It was so sealed to make quite
certain that no unauthorized person could possibly open it. CLARKE,
A book written within and on the back side - That is, the book was
full of solemn contents within, but it was sealed; and on the back
side was a superscription indicating its contents. It was a
labelled book, or one written on each side of the skin, which was
not usual. Sealed with seven seals - As seven is a number of
perfection, it may mean that the book was so sealed that the seals
could neither be counterfeited nor broken; i.e., the matter of the
book was so obscure and enigmatical and the work it enjoined and
the facts it predicted so difficult and stupendous, that they could
neither be known nor performed by human wisdom or power. GILL, And
I saw on the right hand of him that sat on the throne,.... Of this
throne, and who it was that sat upon it; see Gill on Rev_4:2; and
who had "in" his right hand, or "at", or "upon" his right hand, as
the Syriac and Arabic versions render it, lying by, or near his
right hand; though according to Rev_5:7, the book appears to have
been in his right hand, as our version, and others render it: a
book written within, and on the backside, sealed with seven seals:
this book was very much like Ezekiel's roll, Eze_2:9; which was
written , "within" and "without", before and behind, and indeed it
was in the form of a roll: the manner of writings in those times
was on sheets of parchment, which, when finished, were rolled up in
the form of a cylinder; hence a book is called a "volume". This
book seems to have consisted of seven rolls, to which was annexed
seven seals; and there being not room enough within, contrary to
the common way of writing, some things were written upon the
backside of the outermost roll; and such writings were by the
ancients called "Opistographi": and the word is used by them
sometimes for very prolix writings (b). By this book some
understand the Scriptures of the Old Testament, which were written
in rolls; see Heb_10:5; and which came out of the right hand of
God, and were given forth by him; and being written within, and on
the backside, may denote the fulness of them, they containing a
variety of matter, useful and profitable, for different purposes;
or else the literal and mystical, or spiritual meaning of some
parts of them: or, as others think, the more clear explanation of
the books of the Old Testament, by those of the New Testament; and
its being sealed may signify the authenticity of those writings,
having the seal of God's truth, and the impress of his wisdom,
power, and goodness on them; and also the hidden sense and meaning
of them, they being, especially in the prophetic and spiritual part
of them, a sealed book to natural men, and of which Christ is the
truest and best interpreter; but then this book was opened,
and
5. looked into, and read, and, in some measure, understood,
even by the Old Testament saints, and had been before this time
expounded by Christ, concerning himself; yea, he had opened the
understandings of his disciples to understand those Scriptures, and
had counted them, and others, worthy to open and explain this book
to others, and had sent them into all the world for this purpose;
and for the same reasons it cannot be understood of the Gospel
published to Jews and Gentiles, the one within, and the other
without; rather therefore the book of God's decrees is here meant,
which respects all creatures, and all occurrences and events in the
whole world, from the beginning to the end of time; and so
Ezekiel's roll, according to the Targum on Eze_2:10; which was
written before and behind, signified that which was , "from the
beginning", and which , "shall be in the end", or hereafter. This
book God holds "in hishishishis right hand", as the rule and
measure of all he does, and of the government of the world, and
which he constantly fulfils and executes; and its being written
"within and without" may denote the perfection and
comprehensiveness of it, it reaching to all creatures and things,
even the most minute; and its being "sealed" shows the certainty of
its fulfilment, and the secrecy and hiddenness of it, until
accomplished; though it seems best of all to understand it of that
part of God's decrees relating to the church and world,
particularly the Roman empire, which from henceforward, to the end
of time, was to be fulfilled; and so is no other than the book of
the Revelation itself, exhibited in the following scenes and
visions; and this may be truly said to be in the right hand of God,
and from thence taken by the Lamb, it being the revelation of Jesus
Christ, which God gave unto him, Rev_1:1; and may be said to be
written, both "within and on the backside", to show that it
contains a large account of things, a long train of events to be
accomplished; as also to signify, that it regards the church, and
the members of it, who are those that are within, in the several
ages of time, and the world, or those that are without; for this
book prophecy regards both the state of the Roman empire, and of
the Christian church; and its being "sealed" shows the
authenticity, certainty, and also the obscurity of what was
contained therein; and with "seven" seals, with respect to the
seven periods of time, in which the prophecies in it are to be
fulfilled. HENRY, Hitherto the apostle had seen only the great God,
the governor of all things, now, I. He is favoured with a sight of
the model and methods of his government, as they are all written
down in a book which he holds in his hand; and this we are now to
consider as shut up and sealed in the hand of God. Observe, 1. The
designs and methods of divine Providence towards the church and the
world are stated and fixed; they are resolved upon and agreed to,
as that which is written in a book. The great design is laid, every
part adjusted, all determined, and every thing passed into decree
and made a matter of record. The original and first draught of this
book is the book of God's decrees, laid up in his own cabinet, in
his eternal mind: but there is a transcript of so much as was
6. necessary to be known in the book of the scriptures in
general, in the prophetical part of the scripture especially, and
in this prophecy in particular. 2. God holds this book in his right
hand, to declare the authority of the book, and his readiness and
resolution to execute all the contents thereof, all the counsels
and purposes therein recorded. 3. This book in the hand of God is
shut up and sealed; it is known to none but himself, till he allows
it to be opened. Known unto God, and to him alone, are all his
works, from the beginning of the world; but it is his glory to
conceal the matter as he pleases. The times and seasons, and their
great events, he hath kept in his own hand and power. 4. It is
sealed with seven seals. This tells us with what inscrutable
secrecy the counsels of God are laid, how impenetrable by the eye
and intellect of the creature; and also points us to seven several
parts of this book of God's counsels. Each part seems to have its
particular seal, and, when opened, discovers its proper events;
these seven parts are not unsealed and opened at once, but
successively, one scene of Providence introducing another, and
explaining it, till the whole mystery of God's counsel and conduct
be finished in the world. JAMISO ,Rev_5:1-14. The book with seven
seals: None worthy to open it but the lamb: He takes it amidst the
praises of the redeemed, and of the whole heavenly host. in, etc.
Greek, (lying) upon the right hand. His right hand was open and on
it lay the book. On Gods part there was no withholding of His
future purposes as contained in the book: the only obstacle to
unsealing it is stated in Rev_5:3 [Alford]. book rather, as accords
with the ancient form of books, and with the writing on the
backside, a roll. The writing on the back implies fullness and
completeness, so that nothing more needs to be added (Rev_22:18).
The roll, or book, appears from the context to be the title-deed of
mans inheritance [De Burgh] redeemed by Christ, and contains the
successive steps by which He shall recover it from its usurper and
obtain actual possession of the kingdom already purchased for
Himself and His elect saints. However, no portion of the roll is
said to be unfolded and read; but simply the seals are successively
opened, giving final access to its contents being read as a perfect
whole, which shall not be until the events symbolized by the seals
shall have been past, when Eph_3:10 shall receive its complete
accomplishment, and the Lamb shall reveal Gods providential plans
in redemption in all their manifold beauties. Thus the opening of
the seals will mean the successive steps by which God in Christ
clears the way for the final opening and reading of the book at the
visible setting up of the kingdom of Christ. Compare, at the grand
consummation, Rev_20:12, Another book was opened ... the book of
life; Rev_22:19. None is worthy to do so save the Lamb, for He
alone as such has redeemed mans forfeited inheritance, of which the
book is the title-deed. The question (Rev_5:2) is not (as commonly
supposed), Who should reveal the destinies of the Church (for this
any inspired prophet would be competent to do)? but, Who has the
WORTH to give man a new title to his lost inheritance? [De Burgh].
sealed ... seven seals Greek, sealed up, or firmly sealed. The
number seven (divided into four, the world-wide number, and three,
the divine) abounds in Revelation and expresses completeness. Thus,
the seven seals, representing all power given to the Lamb; the
seven trumpets, by which the world kingdoms are shaken and
overthrown, and the Lambs kingdom ushered in; and the seven vials,
by which the beasts kingdom is destroyed. PULPIT, And I saw. As in
Revelation 4:1, this phrase introduces a new incident in the
vision. That which had been witnessed remained, but a further
development now takes place. Revelation
7. 4:1-11. relates the revelation of the glory of the Triune
God (see on Revelation 4:2) surrounded by his Church and creation.
The glory of Jesus Christ, the Lamb, is now set forth, since he is
the only One worthy to receive and declare to his Church the
mystery contained in the sealed book. In the right hand; upon the
right hand ( ).That is, lying upon the hand, as it was extended in
the act of offering the book to any one who should be able to open
and read it. Of him that sat on the throne. The Triune God (see on
Revelation 4:2). A book written within and on the back side. In
Ezekiel 2:9, Ezekiel 2:10 the "roll of a book" is "written within
and without;" another of the numerous traces in the Revelation of
the influence of the writings of this prophet upon the writer of
the Apocalypse, though the picture of the Lamb, which follows in
this chapter, imparts a new feature peculiar to St. John's vision.
The roll was inscribed on both sides. Mention is made of such a
roll by Pliny, Juvenal, Lucian, Martial, though Grotius connects ,
"on the back," with, "sealed," thus rendering, "written within and
sealed on the back." The fulness of the book, and the guard of
seven seals which are opened in succession, denote completeness of
revelation (on the number seven as denoting full completion, see on
Revelation 1:4). This book contained the whole of "the mysteries of
the kingdom of heaven" (Matthew 13:11). It is noteworthy thatso far
as we can gather from the Revelationthe book is never read. The
breaking of each seal is accompanied by its own peculiar phenomena,
which appear to indicate the nature of the contents. And the
opening of the seventh seal especially is attended by a compound
series of events; but nowhere are we explicitly informed of the
contents of the book. Alford well remarks, "Not its contents, but
the gradual steps of access to it, are represented by these
visions." This view seems to be held also by Schleiermacher.
Dusterdieck considers that the roll is never read, though the
incidents attending the opening of each seal portray a portion of
the contents. Wordsworth and Elliott understand that, as each seal
is broken, a part of the roll is unrolled and its contents rendered
visible; and these contents are symbolically set forth by the
events which then take place. According to this view, the whole is
a prophecy extending to the end of the world. The popular idea is
that the roll was sealed along the edge with seven seals, all
visible at the same time. If, as each seal was broken, a portion of
the roll could be unfolded, of course only one sealthe
outermostcould be visible. This is not, however, inconsistent with
St. John's assertion that there were seven sealsa fact which he
might state from his knowledge gained by witnessing the opening of
the seven in succession. The truth seems to lie midway between
these views. We must remember that the Revelation was vouchsafed to
the Church as an encouragement to her members to persevere under
much suffering and tribulation, and as a support to their faith,
lest they should succumb to the temptation of despair, and, unable
to fathom the eternal purposes of God, should doubt his truth or
his ability to aid them. But we are nowhere led to believe that it
was the intention of God to reveal all things to man, even under
the cloak of symbolism or allegory. There is much which must
necessarily be withheld until after the end of all earthly things;
and, just as no mortal can possibly know the "new name" (Revelation
3:12), so no one on earth can receive perfect knowledge of the
"mysteries of the kingdom of heaven," which were symbolically
contained in the book, and which, through the intervention of the
Lamb, may one day be published; though a portionsufficient for the
timewas shadowed forth, at the opening of the seals; which portion,
indeed, could never have been given to us except through the Lamb.
We understand, therefore, that the book is symbolical of the whole
of the mysteries of God; that, as a whole, the contents of the book
are not, nor indeed can be, revealed to us while on earth; but that
some small but sufficient portion of these mysteries are made known
to us by the power of Christ, who will eventually make all things
clear hereafter, when we shall know even as we are known (1
Corinthians 13:12). The events attending the opening of the seals
are therefore a prophecy of the relations of the Church and the
world to the end of time. Many opinions have been held as to the
antitype of the book. Victorinus thinks it to be the Old Testament,
the meaning of which Christ was the first to unlock. And Bede and
others consider that the writing within signified the New
Testament, and that on the back, the Old. Todd and De Burgh think
the roll denotes the office of our Lord, by virtue of which he will
judge the world. Sealed with seven seals; sealed down with seven
seals; close sealed (Revised Version). Grotius connects , "behind,"
with , "sealed down," thus reading, "written within and sealed down
on the back."
8. BIBLICAL ILLUSTRATOR A book sealed with seven seals. The
sealed book I. The sealed book. 1. The Divine throne. 2. The
Possessor of the throne. There is no name given, but there is
eternal glory in this nameless majesty. 3. The right hand of Him
who sat upon the throne. (1) The right hand is the symbol of
wisdom. Gods hand and His council are synonymous expressions
(Isa_14:27; Act_4:28). (2) The right hand is the symbol of power.
All that infinite wisdom hath contrived, omnipotent power will
certainly perform. (3) The right hand is also the symbol of Divine
operation. In all the means and instruments employed He is still
supreme. 4. The wonderful book. 5. The writing of the book. (1) The
writing implies the immutability of His counsels and all His
precious promises. (2) The writing implies the manifestation of His
counselsthe design of God, that His will should be revealed, or
made known to the world. (3) The writing implies their value and
importance. They are worthy to be held in everlasting remembrance
as a ground of hope and consolation to the Church. 6. The form of
the writingIt was written within and on the backside. The allusion
implies the number and variety of the counsels, works, and dealings
of God. It also implies the fulness of the writing. 7. The sealing
of the book. (1) The sealing is expressive of Divine authority.
This book proceeds from the throne, from Gods right hand; it comes
in His name, it is clothed with His prerogative, invested with His
glory, and enforced by His omnipotence. (2) The sealing of the book
is expressive of darkness. While a writing is sealed, the meaning
is unknown. (3) The sealing of the book implies distancethe
distance of time between the giving and fulfilling of Divine
prediction. (4) The sealing of the book implies Divine certainty.
What is written in the kings name, and sealed with his ring, may no
man reverse. 3. The number of the sealsIt was sealed with seven
seals. This implies the holiness, depth, fulness, and perfection of
the counsels and covenant promises contained in the book of Gods
right hand. II. The heavenly proclamation. 1. The agent employed.
He is called an angel.
9. 2. His glorious power and excellence. This was a strong
angel. 3. The wonderful proclamationThe angel proclaimed with a
loud voice. 4. The great subject of the proclamationWho is worthy
to open the book, and to loose the seals thereof? III. The
unavailing appeal. 1. The field of inquiry is vast and boundless.
2. The universal appeal. 3. The subject of inquiry is expressed
again, and more fully and gloriously declared to the world. The
work to be performed is great and marvellous, and variously
expressed in the Book of Revelation. The qualifications for the
work are also great and marvellous. IV. The sorrow of the
apostleAnd I wept. 1. If the book cannot be opened, how could the
apostle refrain his voice from weeping and his eyes from tears? The
darkness that rested on the Churchs future history filled his heart
with sorrow and deep foreboding fear. 2. The greatness of his
sorrowAnd I wept much. There is a sacredness in sorrow, that fills
the heart with awe. Yea, there is a majesty in overwhelming woe
that commands the sympathy and homage of the heart. 3. The apostle
repeats the reason of his sorrow; for the mind of the afflicted
loves to linger on the cause of the affliction and the greatness of
his grief: and he wonders that any one should feel such
indifference to his melancholy tale, and take so little interest in
what is so sadly interesting to him. (James Young.) The government
of God I. It is conducted according to a vast preconcerted plan.
The Almighty never acts from impulse or caprice, but ever from plan
or law; and this plan is truly vast. It is written within and on
the backside. All that shall happen through the vast futurities of
individuals, families, nations, worlds, is mapped out on the pages
of this wonderful book. Predestination is no special doctrine of
the Bible; it is written on every part of nature; it includes as
truly the motions of an atom as the revolutions of a worldthe
growth of a plant as the conversion of a soul. True philosophy, as
well as Christianity, resolves everything but sin into the
predestination of Infinite Love. II. This vast preconcerted plan is
sealed in mystery. 1. It transcends all finite intelligence. 2. It
is frequently the source of great mental distress. 3. It is an
inestimable means of spiritual discipline: it sobers, humbles,
stimulates. III. That the mystery of this plan is to be expounded
by Christ. He discloses the eternal purposes in various ways. (1)
In His creative acts. Stars, suns, and systems are but the palpable
forms or diagrams of Infinite ideas. (2) In His redemptive
operations.
10. (3) In His judicial conduct. The Father judgeth no man, but
hath committed all judgment unto the Son. In the last day what new
disclosures will be made! (Homilist.) The seeded book I. The
apostolic vision. II. The apostolic proclamation. III. The weeping
apostle. This gives humanness and pathos to the scene. We too, like
John, have shed tears as we wrestled to solve some dark, difficult
problem in the government of our righteous but most merciful God.
IV. The consoling elder. V. The victorious lion. (James Nelson.)
The sealed book of the future I. How beneficent is the fact of our
general ignorance of the future! It is this ignorance of the future
which alone makes it possible for life to be a school of goodness,
a training- ground for faith, hope, and a host of other qualities
which are among the noblest that adorn the human soul. Could we see
in the aggregate the sorrows which await us, the mere sight would
crush us. Did we foresee the happiness which the Hand that was
pierced is keeping for us, the present, with its limitations, and
pains, and duties, would become intolerable to us. If we could
foresee the certain victory or certain defeat of each battle we
fight for justice, truth, and right, where would be our courage,
our faith, our patience? But God has purposely hidden in His own
wise and loving counsel such things as whether our lives are to be
long or short; whom we shall marry, or whether we shall be married
at all; whether we shall succeed or fail in examinations, or in
business; whether we shall have health or sickness. And He has
hidden these things in order that we may feel our dependence upon
Him, and confide ourselves to His keeping; that we may give
ourselves to the doing of His will, and leave to Him to choose the
inheritance of friends and circumstances which the future may have
in store for us. II. While ignorance of the future is generally
beneficent, occasions may arise when a knowledge of the future
beyond what can be gained by experience and foresight is of the
highest advantage. This supposition is bound up in our belief in a
supernatural revelation, such as the Bible professes to give, Such
a revelation must deal, among other things, with the facts of the
unseen world of which experience can give us no authentic
information, and also with events of the future of this worlds
history beyond the power of the wisest merely human foresight to
predict. A revelation of this kind would plainly not be given
unless it were needed, but serious doubt as to the need seems
hardly possible. While ignorance of the future on our part is
needful, it is no less needful to our welfare that Some One should
know our future; and, also, not less needful to our comfort that we
should be assured of this knowledge on His part. The growing child
is still dependent on the knowledge of its future needs which leads
parents to train and educate it with a view to its well-being and
happiness. But the best knowledge and truest foresight of parents
will not enable them to predict with certainty the future events of
the childs life. This third and highest kind of evidence brings
into full view the question that is of infinite and eternal
importance for every individual: How do I stand related at
this
11. moment to this living and reigning Saviour? Only one
relationship can be right and safe, that of humble submission, of
trustful loyalty, of reverent affection. III. What effect ought our
knowledge of Christs complete mastery over the future to have upon
our feeling and action? Should not this glorious truth infuse into
our feeling a deep peace? Should it not inspire us with quiet
confidence and a lion-like couragea mighty hope and an invincible
patience? (Arthur James, B. A.) The book, the Lamb, and the song I.
A book, written within and on the back with seven seals. 1. It is
the book of redemption. Its central thought is the Cross, which is
the wisdom of God and the power of God. 2. This book is complete;
it is written within and on the back, both sides of the parchment
covered. Gods plan of redemption is round and full. Its last word
is Finis, and there is room for no other. 3. The book was close
sealed with seven seals. In the ages before Christ the great
problem was how God could be just and yet the justifier of the
ungodly. Three sentiments were struggling in all human breasts: the
conviction of sin, the intuitive apprehension of death, and the
trembling hope that God, in some wise, would deliver. The solution
of the difficulty was hid within this volume of the Divine decrees
hid by the Father, to be revealed in fulness of time unto us. II. A
lamb as it had been slain. And this Lamb took the book out of the
right hand of God and opened it. The opening of this book of the
Divine decrees concerning the redemption of man is like daybreak
after an Egyptian night. As to this Lamb observe 1. He bore in His
person the tokens of death. Our Lord Jesus wears in glory the
honourable scars of His service on earth. Why did the Lord Jesus
die? That so, in our behalf, He might triumph over death: That so
He might prevail to open the book of life end immortality. 2. The
place where the Lamb stood is significant: it was in the midst of
the throne and of the four living creatures, and in the midst of
the elders. Where else should He stand who ever liveth to make
intercession for us, the Mediator of the new covenant, the only One
between God and men. John Bunyan was at one time sorely troubled to
know how the Lord Jesus could be both man and God. At last that in
Rev_5:6 came into my mind: And, lo, in the midst of the throne and
of the elders stood a Lamb.In the midst of the throne, thought
Ithere is the Godhead; in the midst of the eldersthere is the
manhood; but, oh, methought this did glister! It was a goodly
touch, and gave me sweet satisfaction. 3. He had seven horns. The
horn is the emblem of power. The name of Jesus is The Mighty to
Save. 4. He had seven eyes, which are the fulness of the Divine
Spirit sent forth into all the earth. We are now living under the
dispensation of this Spirit, who goeth to and fro everywhere like
multitudinous eyes to see into all hearts and perceive all secret
imaginations, ever watchful for truth and righteousness, to the end
that all souls and all nations presently may be brought under the
peaceful sway of the Lamb. The horns of Divine power and the eyes
of Divine wisdom are grandly and perpetually co- working towards
this consummation so devoutly to be wished.
12. III. Oh, then what a song, when heaven and earth shall join
in ascribing praises to Him that was dead, but is alive again, and
liveth for evermore, and hath the keys of death and hell! 1. It
will be a new song. The fresh mercies of God call, even here, for
perpetual renewals of thanksgiving. Stale praises are in no wise
better than stale manna. But how will it be in the kingdom? The
songs yonder must keep pace with the perpetually new unveilings of
Divine love. 2. And it will be a universal song, joined in by the
redeemed tenantry of heaven end earth, the angels of the sky, and
grateful inmates of the ocean and the air. (D. J. Burrell, D. D.)
The writing on the book of life The book of futurity is what was
sealed with seven seals. It is a dark and mysterious one for us
also. The future is closed to us, and must remain so. How foolish
the wish to raise this thick veil. Every joy, being foreseen, would
lose its attraction; every pain and loss would become an
insufferable torture. Through Gods grace the future is hid from us;
and they are foolish who pretend to proclaim it. And yet the seals
are broken. The Lion of the tribe of Judah has come to open the
book and break its seals. Fate is no longer cruel darkness to us
Christians. Whatever darkness may lie before our feet, at every
step which we take into the future the guiding stars shine above
us, and at our side stands the faithful guide. And how do these
holy superscriptions of our life run? 1. We read first the words,
Walk before God. In everything that thou doest, ask what is good,
what is true before God. How does He speak to thee by His voice,
conscience? You bear in yourselves the dominion over all that
approaches from without, whether with allurements or threats. You
bear in yourselves the measure of things. 2. Perceive, then, this
the second inscription and precept of life. It is: All things are
yours! The Divine and exalted right of man over all creatures is
here proclaimed to us. And this includes his freedom and his
dominionthe freedom of his soul from the outer world, and the
dominion of his spirit over it. Is it not, then, you who turn
misfortune into prosperity, and acquire strength in trial, and in
exercising patience learn courage and self-conquest, the highest
work of man? Is it not you who ennoble good fortune, and place it
in the service of the Spirit, and use it in order to lead
yourselves farther, and to lessen the want round about you, and to
fashion everything that is near you into a life worthy of man? 3.
Now you perceive, in fine, the third superscription of the book of
life: The fruit of the Spirit is love! It puts forth, perhaps, many
and beautiful flowers, and the powerful stem raises itself and
extends its wide shadowing branches over the extent of the earth;
but the ripe fruit of the Spirit is love, and that alone. We feel,
everything else is only falling flowers, only brilliant appearance;
love alone remains. We feel it is cold, and solitary, and joyless
in the world without love. And our liberty and moral power also
against the world and fate, how can we preserve them if we stand
not firmly bound together in the fellowship of the brethren?one
extending the hand to the other whenever he sinks down, one
comforting the other in word and deed when a heavy blow falls upon
his head. (Dr. Schwarz.)
13. The glorified Christ I. The solution of the mysteries of
God. God, like the painter, poet, builder, works by plan. Is the
conflict of life purposeless? Evidences of plan and purposein
nature. Everywhere there are proofs of an intelligent mind and
Divine purpose. This truth is stamped on our lives from first to
last. We are limited, dependent, controlled everywhere. Life itself
is not ours to determine, nor its particular form and
circumstances. Even where we have a choice, the circumstances
between which we choose are not in our power. The duration of life
is determined apart from our choice. If thought is ours, the power
to think is given. Again, the great variety there is among men,
modified, too, by so many circumstances of birth, education, etc.,
variety in regard to temperament, position, success, anticipation.
And so in regard to the inner life and the life and course of the
Church. Wise builders always work by plan. The wisest are most like
God. II. The Object Of Worship. (R. V. Pryce, M. A.) The unsealing
of the plan of universal destiny I. There is in the Divine mind a
plan of universal destiny. 1. Destiny is planned. 2. Destiny is
comprehensive. The scroll was full of writing. 3. Destiny is
effective. The book was in the right hand of Him who sat on the
throne. It was not carelessly thrown on the ground. II. The plan of
universal destiny is concealed. 1. It is concealed by the mystery
in which it is inherently involved. 2. It is concealed by the
intellectual inability of man. III. The plan of universal destiny
sometimes awakens mental anguish on the part of man. 1. Men often
experience mental anguish as they contemplate the mystery of
destiny. Fears of (1) Disappointment. (2) Misapprehension. (3)
Sympathy. 2. There is much to console the mental anguish which the
thought of destiny may awaken. IV. The plan of universal destiny is
revealed by Christ in His mediatorial relationship to mankind. 1.
Destiny is unsealed by strength. 2. Destiny is revealed by
humiliation. 3. Destiny is revealed by sacrifice. Lessons: (1) That
all the events of the future are arranged according to a wise and
comprehensive plan.
14. (2) That in contemplation of the future, all mental
distress which may arise should be consoled by the revelation which
Christ has made. (3) That Christ is above all created intelligence
in His mediatorial relationship to the future. (J. S. Exell, M. A.)
The song of the book I. I notice first, that under any really
feasible interpretation, the judicial element must, directly or
indirectly, be included. Different minds have discerned in this
symbol the Book of the Secret Decrees of God, the Book of Destiny,
the Book of the Inheritance, the Book of Universal History, the
Book of the Future, or the Book of Providence. But every one of
these interpretationsdifferent but not contradictorycarries a
reference to judgment in its right hand. Whatever more may be
written within and on the back side, the handwriting of Christ
against His enemies is undoubtedly there. Its very position, it has
been well shown, is an indication of its judicial character. It
lies in the right hand of Him who sat upon the throne; in that hand
which teaches terrible things, and is full of righteousness, and at
which Christ is set until His enemies are made His footstool. As
each seal is opened, ministers of Divine retribution are seen going
forth. Effects like these could only follow the opening of a Book
of Judgment. II. I observe next, that everything in the vision, in
which this symbol occurs, seems to speak to us of the domain of
Providence. Those prelusions of the consummation of all things, of
which Providence is so full, salute us here. It is the Lamb, the
redemptive heart of Providence; the Lion, the avenging arm of
Providence; the root of David, the kingly power in Providence, who
prevails to open the book. He is the Lord mighty to save or
destroy. And finally, His power to deal with this great mystery of
time, the oppression of the righteous by the wicked, is represented
as a joy to all who are embraced in the great scheme of Providence.
It should be borne in mind that this worship, like the vision in
which it occurs, was revealed as consolation for John. He was in
tears because no man could unseal the book. It is a most suggestive
fact, that the first word of the consolation comes from one of the
representatives of the redeemed. It was one of the elders who said
to the exile, Weep not! To that elder and his companions the seals
on the book had caused no anxiety. The secret of the Lord was in
their hearts. They knew that there was one eye from which the
things written in that book were never hid. In the light which
breaks upon him now, the tears of the captive-prophet have
disappeared. The mystery which lay upon his soul is unloosed. The
book is in the hands of his Lord. What no man in heaven, nor in
earth, nor under the earth could do, has been done by Christ. He
has prevailed to open the book, and to loose the seven seals. The
joy of the seer seems to palpitate up into the throngs of heaven.
And if we would know the character of that book, we must open our
minds to the thoughts which find expression in this song. 1. The
song is first of all a song of thanks: Thou hast redeemed us. There
was such power in His sympathy, that it penetrated, and used for
redemption purposes, every peculiarity of nature, and race, and
sphere. There was such power in His grace, that it broke down, in
their hearts, the might of indifference, and enmity, and lust, and
sin. 2. Again, the song of the elders is more than personal
thanksgiving. It is a prophecy of consolation as well. It is sung
for John and the suffering Church. 3. Besides being personal
thanksgiving and prophecy, the song of the redeemed is worship of
the Redeemer. And it is the judicial aspect of His work they
praise. The object of this worship is seated on the throne of the
universe. The song is often
15. quoted as if it were an acknowledgment of His worth as a
sacrifice: Thou art worthy for Thou wast slain. But it is more, by
being less, than this. Thou art worthy to take the book, and to
open the seals thereof, for Thou wast slain. The fact that He was
slain is celebrated here, only because it imparts the right to open
the book. The singers take their stand on the fact that He is
judge, because He is first of all sacrifice. He is worthy to
unloose the seals of judgment, because He is the Lamb slain from
the foundation of the world. We are accustomed to connect the death
of Christ with the outflowings of His mercy; the connection here is
between that death and the outflowings of His justice. In the
depths of this song I find the great faith, that there is a Judge
in the earth who judgeth righteously, and Christ the crucified is
He. (A. Macleod, D. D.) The sealed book But these prelusive
judgments are little known. The book is sealed with seals. We do
not see its contents, or we do not see them as what they are. The
retributions it reveals are not known as retributions. Our
knowledge at the best is limited, our insight dim and poor, and the
thoughts of the Judge are very deep. 1. The habit of expecting from
the future what is already by our side is one cause of our
blindness to the retributions of the present. We underrate the
present, and are surprised when it brings a judgment to our door.
Every age, I might say every day, is a judgment-day. Every morning
doth He bring judgment to light. Even while I write these words the
term of probation for some life, or scheme, or institution, or
nation, is coming to a close. Over a thousand spheres of action,
the judgment hour is striking. 2. Our subjection to sense, and the
consequent tendency to judge according to appearance, is another
cause of the dimness which seems to lie on the world of
retribution. Appearance is no mark of well-being in the sphere of
Providence. 3. A third cause of our blindness to such events is the
foregone conclusion that retribution is only present when the last
results of sin have been reached. Judgment manifests itself in the
partial as well as in the complete developments of evil. 4. A
fourth cause which seals up the prelusive judgments from our view
is the mistaken conceptions of retribution which we entertain. We
are wrong in our notions of its nature and manifestations. Even
when retributions are present and palpable to the senses, we will
not believe them to be outbreakings of the Divine wrath on sin. We
suffer ourselves to be blinded by phrases which hide out the truth.
We saywe think we have explained them when we saythey are the
accidents of circumstances, or the natural fruits of evil. We do
not see that there can be no such accidents. We do not sufficiently
remember that the natural fruits of evil are themselves a doom. We
insist on extraneous and formal dooms. Retributions must come forth
clad in miraculous and visible garments. It must be a handwriting
on the wall, a portent in the heavens, a sounding of trumpets in
the sky. But this is merely the aberration of our ignorance.
Retribution can only on rare occasions be clothed in formalities
like these. Its manifestations, for the most part, and of
necessity, are not miraculous, but natural. It is at work when we,
who are in its presence, see only decay, or disease, or accident.
(A. Macleod, D. D.)
16. Gods library Four volumes are mentioned in the Scriptures
as belonging to Gods celestial library. 1. The book of the living
(Psa_69:28), in which are enumerated all items of personal human
history, as God has decreed them (Psa_139:16). 2. The book of the
law (Gal_3:10), in which are included all Gods demands for
obedience and duty. 3. The book of remembrance (Mal_3:16), in which
are noted all the incidents of each believers continued experience
(Psa_56:8). 4. The book of life (Php_4:3), in which are recorded
all the names of those redeemed by the blood of the Lamb, and no
others (Rev_20:15). Of these perhaps the likeliest to be the one
John now saw in Gods right hand was the first, containing the
secret decrees of Divine providence concerning human life and the
destiny of nations. (C. S. Robinson, D. D.) The book and the song
I. The book of mystery. 1. It is instructive to inquire where the
seer saw the book. 2. It is also instructive to notice the fulness
of Divine counsels contained in the book. 3. The carefulness with
which its contents are secured. II. A startling challenge and the
profound suspense. 1. By whom made. 2. The nature of the challenge.
3. The profound suspense. (1) What a stern rebuke to all the daring
speculations of unaided reason concerning the future purposes of
God! (2) How painful the thought of the unbroken seals to the
apocalyptic seer! III. The consoling announcement. 1. The character
of the announcement. 2. The ground of the consolation. IV. A
marvellous scene. 1. A symbolic representation of our Lord in
heaven. (1) In the midst of the throne, etc. Christ is the central
figure of all the heavenly hosts. (2) A Lamb as it had been slain,
etc. Christs death is the ground of all heavenly glory. 2. A
symbolic representation of the investiture of Christ with full
control of all the purposes of the Father. (1) These purposes are
symbolised in the book.
17. (2) The investiture is symbolised in Christ becoming
possessor of the book. 3. A symbolic representation of the joy
which will fill all heaven and earth and sea when Christ is thus
honoured. (1) The song now sung was a new song. (2) The inspiration
of the song was the worthiness of Christ to take the book and to
open its seals. (3) The theme of the songredemption through Christs
blood; the exaltation of the saved to the positions of kings and
priests, blessed hope of reigning over the earth. Learn 1. That all
the events of the future, as well as those of the past, are under
the supreme control of our Lord as Redeemer. 2. That to Christ we
owe every ray of light that this book sheds on the future. 3. That
while terrible judgments are announced in the book against the
wicked, the issue will be most glorious for the Church of Christ,
and the result of Christs administration will be the triumph of
holiness. (D. C. Hughes, M. A.) The plan of the Divine government
1. The plan of the Divine government is settled and adjusted with
as much certainty and precision as if it had been put upon record,
or written in a book. 2. The work of Messiah is a great and
glorious undertaking. 3. There is a mixture of good and evil in the
temper and conduct of the best of men. John wept when he had no
proper occasion for sorrow. In so far as his grief sprung from
inattention to Christ it was criminal; but in so far as it
manifested his public spirit, and sprung from a fear lest the
Church might be destitute of any branch of knowledge that might be
advantageous for her, it was truly generous and patriotic, and
therefore much to be commended. 4. There is a constitutional
fitness in the person of Christ for the work of mediation. He is
both the root and the offspring of David; He is a daysman who can
lay His hand upon both, and make up the breach between them; and as
there is no other medium of friendly intercourse with God, it
nearly concerns us to be savingly acquainted with Him, as the way,
the truth, and the life. (R. Culbertson.) Tears are effectual
orators Luther got much of his insight into Gods matters by this
means. It is said of Sir Philip Sidney that when he met with
anything that he well understood not, he would break out into
tears. (J. Trapp.) The Lion of the tribe of Judah hath prevailed to
open the book. Christ the Lion of the tribe of Judah
18. 1. Whereas John is comforted by one of the elders, we see
that the Lord never leaves His own comfortless. 2. Where He says,
Behold the Lion of the tribe of Judah, etc., we are taught for all
solid comfort to look up to Christ the fountain thereof; and as
Samson got honey out of his slain lion, so shall we the sweetness
of comfort from Him. 3. The elder speaks of Him in His titles out
of Moses and Isaiah; and so do all faithful teachers speak of Him
according to the Scriptures. 4. Christ is said to be not only a
Lamb for meekness, innocence, and patient suffering, but also a
Lion for power and prevailing against all His foes and ours, which
is both a comfort to His own and terror 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 angels. 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 bears up all
the faithful and can never fail. 7. He is said to have prevailed to
open the book, etc. 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 prevails therein;
yea, whatever we shall seek in His name, it shall be granted us. 8.
He prevails to open the book and the seven seals thereof. It is He,
then, only who is The Word, as the Wisdom 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 bosom of the Father to
reveal the Lords counsel, and His goodwill to men: hear Him. (Wm.
Guild, D. D.) The Lion of the tribe of Judah I. Jesus is called a
lion because of the unparalleled courage which belongs to Him. The
work which He undertook to execute was one of incomparable
magnitude. Had it been proposed to the mightiest archangel that
stands before Gods throne, he would have shrunk in timidity from
the task. For what was it? It was to reconcile things apparently
incongruous, and to perform things apparently impossible. It was to
satisfy the demands of justice, and yet, at the same time, yield
abundant scope for the exercise of mercy. It was to secure pardon
to a condemned race, and yet maintain inviolate the honour of the
law which had sentenced them to condemnation. And, in addition to
all this, it was to combat single-handed the powers and
principalities of hell. Who among the sons of the mighty could have
presumed that he was equal to such a work? And yet, behold, in the
fulness of time, One born of a woman undertakes this mighty office.
The difficulties and dangers of the work were not hidden from Him.
Yet did not the prospect, awful as it was, deter Him from engaging
in the service. Nor, when the very worst was immediately in view,
did it shake the intrepidity of His purpose. Of His courage, even
as of His love, it may be said that it was stronger than death. II.
Courage, however, as we all know, may reside in a bosom to which
the power of accomplishing what it undertakes is denied. There may
be the will to do and the soul to dare what the hand is incompetent
to execute. But it was not thus with the blessed Jesus,
19. who undertook the bold work of saving lost men. His
strength was equal to His courage, and He had power to execute all
that His boldness purposed. Being God as well as man, no burden was
too heavy for Him, no trial too severe. III. The idea suggested by
the metaphor under consideration may well animate you to
steadfastness in the work of the Lord. Like your Divine Master, you
too shall have powerful opposition to encounter, and formidable
enemies to contend against. But the example which He has set may
well arouse you to activity. (J. L. Adamson.) The all-conquering
Christ It is needless to say to the Biblical student that this
imagery has its base on Gen_49:8-10. I. The victorious leadership
and power of Judah. Of Judah, the old man says that he shall be
chief amongst his brethren. Thou art he whom thy brethren shall
praise; thy fathers children shall bow down before thee. He is to
be a victorious power. Thy hand shall be in the neck of thine
enemies from the prey thou art gone up. His is to be a legislative
and regal power. The sceptre shall not depart from Judah, nor a
lawgiver from between his feet. He is to be the true centre of
government, the rallying point of the worlds hopes; to him shall
the gathering of the people be. Let us trace the history to see the
facts that fulfil the prophecy. Two hundred years after the old
mans dying words were spoken, we find the children of Israel going
up out of Egypt, and God gives directions about the order of their
encampment. On the east side shall they of the standard of the camp
of Judah pitch (Num_2:3). Why is Judah assigned the principal place
in the front of the tabernacle? Why is he here the chief tribe? Why
should not Reuben, the first-born, be appointed here? There is no
explanation to be given except that for his sin he had been
displaced, and the genealogy is not to be reckoned after the
birthright, and Judah was made the chief ruler (1Ch_5:1-2). Again,
in Num_7:12, when the offerings were to be made, Nahshon of the
tribe of Judah was assigned the dignity of offering first. When the
tribes had passed into Canaan the remnants of the people were to be
overcome, and Israel requires of the Lord who shall be put in the
forefront of the fray, who should lead to battle. Who shall go up
for us against the Canaanites first, to fight against them? And the
Lord said, Judah shall go up: behold, I have delivered the lands
into his hand (Jdg_1:2-3). Still later the tribe of Benjamin revolt
(Jdg_20:18) and the people went to the house of God and asked
counsel of God. Which of us shall go up first to the battle against
the children of Benjamin? And the Lord said, Judah shall go up
first. II. But this all-conquering and all-controlling power of
Judah but symbolised the real royalty and supreme sway of Jesus
Christ, and hence we go on to the New Testament the family record
of the Lord Jesus, the book of the generation of Jesus Christ, the
Son of David. The old promise of Jacob in Genesis was that this
regal might, this conquering splendour, should abide with Judah
till the Peace-bringer, the Shiloh, should come (Gen_49:10). (J. T.
Gracey, D. D.) The book of the Divine purposes opened, not altered
The Lamb is said here to prevail to open the book. We often suppose
that He prevailed by His sacrifice to alter the Divine purposes. We
often say that the Divine will, or justice, or purity, demanded
something of man which he could not render. That he was doomed to
destruction for that failure; that the Lamb interposed to avert
this sentence; that He paid
20. the creatures debt; that so He satisfied the mind of Him
who sat on the throne; that many threads are woven into this theory
which are drawn from the practical faith of men, from their
experience of their own wants, from the lessons they have learnt in
Scripture, I gladly own. But that that practical faith has
suffered, and does suffer cruelly, from the speculations which have
been mixed with it; that the hearts of men crave for a satisfaction
which this scheme of divinity does not afford them; that if they
would listen to the teaching of Scripture they would find that
satisfaction, I must maintain also. How naturally men conscious of
evil wish to change the purpose of a Power which they think is
ready to punish this evil; how eagerly they seek for mediators who
they suppose may effect this change; how they may arrive at last at
the conception of a Kehama who by prayers and sacrifice can bend
the will of the gods wholly to his will, the mythology of all
nations proves abundantly. Christian theology scatters such dark
imaginations by revealing the Highest Ruler as the All-Good, Him
who sits on the throne as a Being like a jasper or a sardine stone
to look upon; by revealing the Lamb that was slain as the perfect
sharer of His counsels; the perfect fulfiller of His will; the
perfect revealer of His designs to mankind; the perfect Redeemer of
the world from the dominion of false, hateful, cruel gods which
they had imagined, and which upheld all falsehood, hatred, cruelty
in the rulers; the perfect stoner of man with the Father of Light,
in whom is no variableness nor the shadow of turning. (F. D.
Maurice, M. A.) HAWKER, Revelation 5:1-3 (1) And I saw in the right
hand of him that sat on the throne a book written within and on the
backside, sealed with seven seals. (2) And I saw a strong angel
proclaiming with a loud voice, Who is worthy to open the book, and
to loose the seals thereof? (3) And no man in heaven, nor in earth,
neither under the earth, was able to open the book, neither to look
thereon. Perhaps there never was a subject, so admirably calculated
to call up the attention, as the contents of this Chapter. Let the
Reader recollect the state of Johns mind. He tells us, that he was
in the spirit. He relates, that a door was opened to his view in
heaven. He describes, as far as he was able, some of the glorious
objects which he saw. He heard thunderings and voices, with
lightenings proceeding out of the throne of God and the Lamb. And
he heard the hymn of adoration, which was offered to the Lord, from
the host before the throne, Such were the things related in the
foregoing Chapter. The mind of the Apostle must have been wrapt up
in the most sublime meditation, at the time when what is related in
this Chapter began to take place. And John hath given the
particulars in this chapter in the most striking manner. First. He
saw a Book in the hand of him that sat on the throne, sealed with
seven seals. Its being so closely sealed, seemed to imply the
secrecy of it. And there can be no doubt, what the contents were;
for the secrecy of it, and the hand of him in whom it was, plainly
shows, that it was the decree of God, respecting his Church. I
think a beautiful light is thrown upon this scripture, in the
second Psalm. For no sooner had God, as is there represented, set
Christ upon his throne, as King in Zion, than he saith, I will
declare the decree. Now as none but Christ could open the Book, and
declare the decree, as this Chapter shows; it must follow, that it
is Christ which is represented in this scripture, and none other.
See Psa_2:6-7. Secondly. The proclamation made upon this occasion
appears to have been done, for the manifestation of the greater
glory of Christ, All the creation is called upon to know, who is
worthy to open the book, and loose the seals thereof. Not simply
who was able, but
21. who was worthy. The inability of Angels is implied, as well
as their unworthiness, for a strong Angel made the proclamation,
and consequently he knew no Angel, either able or worthy. Reader!
do not overlook, while reading this scripture, what is said of
Jesus, that verily he took not on him the nature of Angels, but he
took on him the seed of Abraham, Heb_2:16. What a Sweet thought to
the soul. All creatures are nothing in a way of procuring
salvation. And this blessed vision John saw, had evidently this
great design, in showing the total inability of creatures to
heighten the glory of Christ, Act_4:12. Thirdly. It is evident,
from the representation here made, that the opening this Book, and
loosing the Seals thereof, implied the whole design of Gods plan
concerning the Church; and that in the opening and declaring the
decree, was connected with it the fulfilling it, and of which, in
the discovery of one worthy to this deed, everything in salvation
is contained. Reader! before you proceed, pause over this view.
Sweetly hath God taught here from in heaven, as Well as on earth,
the personal and peculiar fitness of Christ, as the only Mediator,
to raise up our nature from the ruins of the fall. None but Him was
able. None but him worthy. None but that Almighty God-Man, who is
made higher than the heavens, could be competent to this office!
Oh! how doth it exalt the Son of God to our view! Oh! how ought it
to endear him to our hearts. VWS, In () Lit., on. The book or roll
lay upon the open hand. A Book () See on Mat_19:7; see on Mar_10:4;
see on Luk_4:17. Compare Eze_2:9; Jer_36:2; Zec_5:1, Zec_5:2.
Within and on the back side ( ) Compare Eze_2:10. Indicating the
completeness of the divine counsels contained in the book. Rolls
written on both sides were called opistographi. Pliny the younger
says that his uncle, the elder Pliny, left him an hundred and sixty
commentaries, most minutely written, and written on the back, by
which this number is multiplied. Juvenal, inveighing against the
poetasters who are declaiming their rubbish on all sides, says:
Shall that one then have recited to me his comedies, and this his
elegies with impunity? Shall huge 'Telephus' with impunity have
consumed a whole day; or - with the margin to the end of the book
already filled - 'Orestes,' written on the very back, and yet not
concluded? (i., 3-6). Sealed () Only here in the New Testament. The
preposition denotes sealed down. So Rev., close sealed. The roll is
wound round a staff and fastened down to it with the seven seals.
The unrolling of the parchment is nowhere indicated in the vision.
Commentators have puzzled themselves to explain the arrangement of
the seals, so as to admit of the unrolling of a portion with the
opening of each seal. Dsterdieck remarks that, With an incomparably
more beautiful and powerful representation, the contents of the
roll are successively symbolized by the vision which follows upon
the opening of each seal. The contents of the book leap forth in
plastic symbols from the loosened seal. Milligan explains the seven
seals as one seal, comparing the seven churches and the seven
spirits as signifying one church and one spirit, and doubts if the
number seven has here any mystical meaning. Others, as Alford,
claim that the completeness of the divine purposes
22. is indicated by the perfect number seven. MEYER, THE BOOK
WITH SEVEN SEALS Rev_5:1-8 This book is a roll of papyrus or
parchment, written on each side to prevent unauthorized additions.
Probably it contains the history of the successive steps to be
taken to win the empire of the world for Christ. In other words, it
tells of the successive stages of the coming of the kingdom of God.
As the seals are opened, certain phenomena occur which in part
reveal the mysteries hidden in the book, but the whole is in the
hand of the Lamb of God. He alone knows the contents; He alone
presides over their development. We must not weep because the
future is unknown. Jesus we know, and He is on the throne. We must
trust our own future to Christ without fear or tears of foreboding.
The Lamb who shed His blood to redeem may be trusted to order and
perfect that which concerneth us. What contrasts presented
themselves! The Apostle looked for a lion, and behold, a lamb; for
one who had overcome, and instead, one who had the appearance of
having been slain; for one who had the majesty of a king, and
instead, the emblem of humility. But in the lamb were the seven
horns of perfect power, seven eyes of perfect wisdom, and seven
spirits traversing the world, denoting omnipresence. What homage
can be offered worthy of this combination of Redeemer and Creator?
PULPIT, Revelation 5:1-14 Continuation of vision. In the preceding
homily we noted that the apostle records five songs. We have
already referred to two of them. We now have the three remaining
ones before us. 1. The third song is the new songof redemption.
Creation being effected, what is to be done with it? Of what events
is earth to be the scene and the witness? and what are the
developments which Providence has in store? See. In the right hand
of him who sits upon the throne there is a booka roll, written
within and without (a rare thing, except through pressure of
matter, to write on the back of a roll). Writtenby whom? Surely we
are left to infer that the writing was that of Jehovah; that the
book was his; that in the writing were indicated the things which
were to come hereafter, yea, what was to take place on this globe!
But this book, with the writing of Jehovah in it as to what shall
come to pass, is fast sealed. Seven seals. They must be opened ere
the mystery of the future can be told. As yet it is fast wrapped
and folded up. Who shall open that book and interpret what is
there? The apostle (Revelation 5:2) saw a mighty angel, and heard
him proclaim "with a loud voice, Who is worthy," etc.? And no one
was worthyfor no one was able, either in heaven or on the earth,
neither under the earthto open it or to look into it. No one in all
creation! The task is too great for man or angel. Must the roll be
ever closed? Is the secret will of God expressed therein to be
forever an insoluble riddle? No one responds. There is awful
silence; till later on it is broken, but only by the sobs of the
weeping John! At length, one of the elders comes. The tears of an
apostle are a magnet to him. He can tell more of trials and
triumphs than even he who had leaned on Jesus' breast. "Weep not!
The Lion hath prevailed." Hath conquered? Has there, then, been a
conflict ere the book could be opened? At this point a new form,
before unnamed, appears. "And a Lamb, standing, as it had been
slain" (verse 6). This John had long before heard another point him
out, saying, "Behold the Lamb of God!" Since then, that Lamb of God
had been made an offering for sin; and now the traces of that self
offering are seen in heaven. He, the offered Lamb, comes, full of
strength; with an authority all his own he approaches right up to
the throne, nearer than all created
23. ones, and takes the book, etc. (verse 7). When he in
majesty and might takes the book into his own hands, then the
apostle's tears are dried, and heaven's silence gives place to
song. In the hands of Jesus the seals will give way, and under his
mediatorial reign will the will of God be disclosed; i.e. in the
hands of Jesus the developments of providence become disclosures of
redemption. And lo! at this stage new music is heard. "They are
singing a new song" (verse 9). New, for it celebrates a new
revelation of God, a new work of God, and a new unfolding of the
plans of God. Newever new. It can never become old. It is a song of
praise from the living creatures and the redeemed ones to him who
was slain for them. Such a song is this as creation could not
inspire. Still there is more to follow. 2. The fourth is the
"assenting chorus of the host of angels" to the Lamb that was slain
(verses 11, 12). We are taught clearly enough, in the fifteenth
chapter of Luke, that angels sympathize in the redeeming work of
our Lord, and witness his joy when one sinner is saved. How fully
in accord with this it is to find them joining with the ransomed
and taking up the song, "Worthy is the Lamb that was slain"although
from angel voices we miss the most tender, the most touching
feature of the heavenly song! Their praise may be more sublime;
their love cannot be like ours. Still, the song swells in grandeur.
3. The fifth is the song of all creation to God and the Lamb.
(Verse 13.) "Every creature heard I saying unto him that sitteth
upon the throne, and unto the Lamb." All intelligent and holy
beings, everywhere, join in a grand concert of praise, alike to the
Father and the Son. The love of the Father devised all. The love of
the Son undertook, effected, and administered all; and to him, with
the Father, shall endless honour be given by an admiring and
adoring universe. One burst of harmony fills the courts of heaven.
We cannot but feel that we are in the presence of the sublimest
scenes that can ever in this state be unfolded to mortal view. In
fact, we could not bear more. A fuller disclosure would overwhelm
us. As it is, there is enough concealed to quicken our eager
expectations; enough revealed to give us several practical
principles to work with in the light thereof. WHAT MAY WE LEARN
FROM THIS SUBLIME VISION? Or rather, What are the truths concerning
the Divine Being and his plans which lie couched therein? They are
many. 1. We see that gathering round the throne, hymning like
songs, interested in like themes, are the inhabitants of heaven and
the redeemed on and from the earth. There is a oneness of sympathy
between them, and all are in full sympathy with God. This is the
thought of the fifteenth chapter of Luke. 2. We see that the first
and foremost Object of their adoring song is the Triune Jehovah;
the Thrice- Holy One. He who sitteth upon the throne is the
adorable Centre in whom all holy beings find their everlasting
home. God is adored for what he is, as well as praised for what he
does. He himself is infinitely greater than all his works. 3. By
the highest orders of beings there is seen in creation matter for
adoring praise. It is a revelation of God. It is a witness for him.
His perfections are written there. "He formed the seas, he formed
the hills, Made every drop and every dust, Nature and time with all
their wheels, And pushed them into motion first." And whether, in
our theories of how things came to be as they are, we are
evolutionists or non- evolutionists, whether we side with
convulsionists or anti-convulsionists, either way we see matter for
jubilation and song. "Thou hast," etc. There is no atheism in
beings higher than we are. The host men on earth are not to be
found in the atheists' camp. "Blessed are the pure in heart: for
they will see God" everywhere. 4. Creation expresses only in part
the Divine mind. There is a book written, in which are recorded
both purpose and plan; and where the earth is looked on as the
dwelling place of man, where man is known to have sinned against
God, it cannot but be a question of absorbing interestHow will
24. God deal with man? What will be the Divine treatment of
sin? 5. It is in our Lord Jesus Christ alone that we are furnished
with a key to the workings of providence. He alone can take the
book and open its seals. He has accomplished a vast redemptive
work. He has undertaken a trust. He has all power in heaven and on
earth. In the administration of his work, he unfolds and carries
out the plan of God. "The Father loveth the Sou, and hath put all
things into his hand." 6. Through Christ's prevailing to open the
seals, the history of this globe comes to be the history of
redemption. Our Lord Jesus Christ presides over all governments,
empires, kingdoms, and thrones. He is "Head over all things to his
Church," and subordinates all to the inbringing of his everlasting
kingdom to the regeneration of earth, to "making all things new."
Thus creation is but the platform on which redemption stands, and
it is destined to witness its crowning glory in the recreation of
men in the image of their God! "We, according to his promise, look
for new heavens and a new earth, wherein dwelleth righteousness."
Finally, owing to redemption's work, a new song of praise is heard
in heaven, in which angels and men and "every creature" join.
Redemption is the new song for them all. "The highest angel never
saw So much of God before." In creation there is seen the work of
his hands. In providential government, the wisdom that controls. In
redemption, the grace that saves and the out gushing fulness of a
mighty heart that loves! "That was not first which was spiritual,
but that which was natural, and after that which was spiritual."
The first creation vivified earth; the second vivified man. And not
only so, but the song will be ever new. Its theme will never tire.
Its strains will never weary the ear. So long as saved men love to
recall how much they owe unto their Lord, so long as they love to
contrast what they receive with what they deserve, the song will be
ever new to them. And as long as holy beings in all worlds delight
to celebrate the noblest disclosures of the heart of God, so long
will redemption's song be new to them all! Note: We need not, we
ought not to wait till we get to heaven ere we begin that song.
Nay, we cannot. We cannot help singing it now. "E'er since by faith
I saw the stream Thy flowing wounds supply, Redeeming love has been
my theme, And shall be till I die!" HOMILIES BY S. CONWAY
Revelation 5:1-14 The adoration of the Lamb. The theophany of
Revelation 4:1-11. is continued in this. We are permitted to see
more of the high court of heaven, and to witness the purpose of its
session, the centre of its adoration, and the transactions in which
its members share. We have surveyed the throne and him that sat
thereon, the rainbow above the throne, the crystal sea, the burning
torches, the elders and the cherubim, and their worship of God. But
now the vision is enlarged, and we behold the seven-sealed book, or
scroll, held in the right hand of him that sat on the throne; then
the coming forth of a mighty angel, who challenges all in that
august assembly, and all everywhere, be they who they may, to open
the book. Then follows the hush of awful silence, which is the only
response the angel's challenge receives; whereat St. John weeps
much. Then is heard the voice of one of the elders, bidding him
"Weep not," and at once the chief portion and purpose of the whole
vision is disclosed. St. John sees, fronting the throne and
attended, as was he who sat thereon, by the living ones and the
elders, the "Lamb as it had been slain." Strange, incongruous, and
almost inconceivable is that figure, with its seven horns and seven
eyes. Great painters, as Van Eyck, have tried to portray it, but
they have rather lessened than enlarged our conceptions of the
truths which the symbol as it stands here in this vision so vividly
sets forth. Here, as everywhere in this book, it is the ideas, and
not the forms which symbolize them, which are of consequence. And,
then, the Lamb is represented
25. as coming and taking the book out of the hand of him that
sat upon the throne; whereupon the first adoration of the Lamb
takes place. The "living ones" and the elders, each now seen with
harp and censer of gold full of odoursthey, together, sing the "new
song." And, lo, on the outskirts of this heavenly scene, gathering
round and enclosing the whole, appear now myriads of angels, and
they lift up their voices in like holy adoration of the Lamb. And
now a third burst of praise, and from a yet more varied and
multitudinous choir, is heard by the enraptured seer. From the
heavens above, from the earth beneath, and from the regions of the
departedfrom those whom the earth covered over in the quiet grave,
and those whom the sea had swallowed up,there arose their anthem of
praise to God and to the Lamb. And with the united "Amen" of the
four living ones and the elders, as they prostrate themselves in
worship, this vision of the adoration of the Lamb ends. Observe
Christ as I. THE CENTRE OF ALL REVELATION. We behold him: 1. In his
premundane glory. We cannot know, and yet less comprehend, much of
this. Only that he came forth from God, was in the beginning with
God; that he dwelt in the bosom of the Father, in glory which he
had with the Father before the world was. But what words could make
this clear to our minds? We wait to understand. 2. In his
Incarnation. We trace him from the manger at Bethlehem, all through
his earthly life and ministry, to Gethsemane, Calvary, and the
tomb. And we see him rising from the dead and afterwards ascending
to the right hand of God. But we are permitted also to see him as
II. THE CENTRE OF HEAVENLY ADORATION. See where he is"in the midst
of the throne," standing on that central space immediately in front
of the throne, the Centre of all that holy throng, on whom all eyes
rest, to whom every knee bows, and every tongue confesses. And what
a circle that is! See its members. But he is the Centre; to him
their adoring worship is given. Are we in sympathy with this? Is he
the Centre of our heart's worship and love? III. THE REVEALER AND
ADMINISTRATOR OF THE PURPOSES OF GOD. 1. God has such purposes. The
book held in his right hand is the symbol thereof. It contains his
mind, his will, his decrees. Nothing is left to chance. All is
ordered and settled. 2. But that book is sealed. Completely,
absolutely; this is the meaning of the seven seals. If one seal
were removed, which by man it can never be, but a portion of those
purposes would be disclosed. "His ways are past finding out." 3.
But it is essential that that book should be taken and opened.
Hence the angelic challenge, and St. John's tears when none was
found to accept that challenge. What would the world be without the
revelation of God? We know; for "the dark places of the earth are
full of the habitations of cruelty." Would that we thought more of
our own obligation to the revelation of God's will, that we might,
as we ought to, be more eager that others should possess it who now
have it not! 4. The Lord Jesus Christ comes forward. There can be
no manner of doubt that he is meant. Though described as "the Lion
of the tribe of Judah," yet he is seen as a Lamba little Lamb ( ),
and with the marks of its slaughter yet upon it, the scars and
wounds of his sacrifice yet visible. He advances and takes the
book. And so we learn that he is the Trustee, the Depositary, the
alone Revealer of the Divine will. All truth is in his keeping. 5.
But he is not only the Revealer, but the Administrator of the
Divine purposes. As he opens each seal that which he discloses is
at once accomplished. He is seen controlling and ruling all. What
joy to think of this! For he is IV. PERFECTLY QUALIFIED TO BE ALL
THIS. Observe in the vision his seven horns. This means: 1. He has
fulness of power. The horn is the symbol of strength. Hence "seven
horns" mean fulness of strength. Christ is "mighty to save." The
gates of hell shall not prevail against him. They will, they do
try, as they have long tried, but in vain. For: 2. He has also the
fulness of the Spirit. The Lamb was seen with "seven eyes," and
these are explained as denoting the same as the seven torches
(Revelation 4:5), the seven, that is, the
26. perfect, full, complete power, though diverse in working,
of the Spirit of God. For Christ's victory is to be achieved, not
over human bodies, but over human spirits, and his power must and
does correspond to the opposition he has to meet. And over all the
earth his Spirit goes: has not that Spirit come to us, and when he
comes the human spirit ceases to resist, and is blessed in
yielding? 3. And he has all right. "Thou art worthy:" so sing all
the heavenly choirs. 4. And his is fulness of lore. "For thou wast
slain, and hast redeemed us by thy blood"this is the overwhelming
thought which prostrates the souls of all his redeemed ones in an
agony of insolvent gratitude; that he, Son of God, who was with God
and was God, that he should have been content to come hither to
this thorn-strewn earth of ours, and to live here the life of a
poor, meek man, and then to die upon the cross for us"herein is
love;" and herein is also his supreme qualification to reveal and
administer the will of God. V. THEREFORE IS THE ADORATION OF THE
LAMB. Let us join in it. We shall do so if we remember what he has
revealed, and that he is the Administrator of all our affairs.S.C.
COLLECTED NOTES OUTLI E The problem encountered The person exalted
The praises expressed 1 God is Right Handed In that culture, the
right hand indicated authority and power. Exod. 15:6 "Thy right
hand, O LORD, is majestic in power, Thy right hand, O LORD,
shatters the enemy. We take refuge at His right hand, and He is the
one who strengthens our right hand: Ps. 16:8 I have set the LORD
continually before me; Because He is at my right hand, I will not
be shaken. Ps. 20:6 ow I know that the LORD saves His anointed; He
will answer him from His holy heaven, With the saving strength of
His right hand. The Book Now this book isn't really a book - a
better translation would be a scroll. It is written inside and also
on the back, and sealed up with seven seals. What is it? What is
written in it? The details give us a clue as to what it is. The
Lord told Isaiah, Isa. 29:11 And the entire vision shall be to you
like the words of a sealed book, which when they give it to the one
who is literate, saying, "Please read this," he will say, "I
cannot, for it is sealed." So a sealed book is here symbolic of a
vision from the Lord. Written in the book is something that the
Lord will do. An even more interesting development is written in
Jeremiah32, where we see a title deed to some land is a sealed
scroll. May I suggest that this is what the Lord is holding in His
right hand - a title deed. The title deed of the earth.
27. (1) The throne and the scroll a. The focus of chapter four
was the throne; now the focus shifts to the scroll, and especially
to the One who is worthy to open the scroll b. On ancient scrolls,
the writing was in narrow columns about three inches long, on a
substance not unlike brown paper. A scroll was held in the left
hand, and unrolled with the right, and as the reading went on, the
previously read portion would be re-rolled. The book of Revelation
would fill a scroll fifteen feet long i. When a roll was finished,
it was fastened with strings and the strings were sealed with wax
at the knots ii. These are not seven writings, each separated by a
seal; but seven seals all set upon one scroll (all the seals must
be opened before any of the contents can be revealed) iii. It was
not normal, but not unusual, to write on both sides of a scroll
when there was a great deal of material to write c. What is the
scroll? Many theories have arisen i. Some think the scroll is the
Old Testament; or the Old and New Testaments together, or fulfilled
prophecy; but this theory looks back, not forward, and John is
speaking of things related to things which must take place after
this (4:1) - and who would be unworthy to open that scroll (5:3-4)?
ii. Some think the scroll is God's claim of divorce against Israel;
but there is little Scriptural evidence for this idea - and who
would be unworthy to open that scroll (5:3-4)? iii. Some think the
scroll is God's sentence against the enemies of the church; perhaps
this is true, but only in an indirect sense - and who would be
unworthy to open that scroll (5:3-4)? iv. Some think the scroll is
the text of Revelation, or the next few chapters; but this is
rather unlikely considering how the idea of the scroll is
communicated - and who would be unworthy to open that scroll
(5:3-4)? v. Some think the scroll is the title deed to planet
earth. This is an attractive idea, especially because this period
of coming tribulation will end with Jesus ruling on earth. But hard
to demonstrate this with certainty; the best connection in this
idea seems to be with Jeremiah 32:6-15, which describes Jewish
title deeds as sealed aa. But there is no doubt that the earth is
the Lord's (Psalm 24:1), though the governments of this world
belong to Satan (Luke 4:5- 8); if God has to get the title deed
back, when did God ever "lose" the title deed to planet earth? bb.
In fact, God holds this scroll - it isn't lost. But it must be
opened, it must be revealed d. The best solution is to see the
scroll as "God's will, his final settlement of the affairs of the
universe." (Barclay); this is based on the idea that customarily,
under Roman law, wills were sealed with seven seals, each from a
witness to the validity of the will i. "The seven sealed book
therefore is the comprehensive program of God culminating in the
second coming of Christ" (Walvoord)
28. ii. The idea here is that God has a book in which the
history of the universe is already written; He has written the
history of the world in advance, He holds in His hand the history
of the world in advance, and He initiates the consummation of all
history - only God can hold this scroll e. Remember the emphasis is
not on the content of the scroll, but on its seals and the One who
worthy to take it The scroll is full and nothing can be added and
so if it is of the future it contains all that will be to the end
of time.All the secrets of how it will all turn out are here, and
only one is worthy of seeing it for He alone is the reason for why
it turns out with a happy ending. It is the book of the destiny of
the world and a heavenly account of all God will do in the
future.All his secret purposes are here, and it is a long book so
this tells John that the future will be lengthy for history. God is
working his purpose out, as year succeeds to year; God is working
his purpose out, and the time is drawing near- Nearer and nearer
draws the time-the time that shall surely be, When the earth sahll
be filled with the glory of God as the waters cover the sea.
written within and on the back side," (or outside, as in some
copies.) The book was "sealed with seven seals." This volume was in
the form of a roll, as the word volume signifies The form of a book
is determined by the kind of material on which one writes. This has
consisted of great variety in the successive ages of the world. The
first of which we have any notice in history is stone. When Job, in
his affliction, was sustained by faith in the promised Redeemer,
and when he would emphasize and transmit an expression of that
faith to future generations, he thought of the nearest expedient
familiar to his mind-"Oh that my words were now written . . . that
they were graven with an iron pen . . . in the rock forever," (Job
xix 23, 24.) On the same material the law was written at Horeb,
(Exod xxiv 12.) No doubt this was the usual method of recording
even