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81 lines
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="Re5_1"><a onclick="return mV('Rev',5,'1-14');">Rev 5:1-14</a>. 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.
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<p><b>1. in,</b> etc.—<i>Greek,</i> "(lying) <i>upon</i> the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in <a onclick="return mV('Rev',5,3);">Rev 5:3</a> [ALFORD].
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<br><br><b>book</b>—rather, as accords with the ancient form of books, and with the <i>writing on the backside,</i> "a roll." The <i>writing on the back</i> implies fulness and completeness, so that nothing more needs to be added (<a onclick="return mV('Rev',22,18);">Rev 22:18</a>). The roll, or book, appears from the context to be "<i>the title-deed of man's inheritance</i>" [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 <i>unfolded</i> and <i>read;</i> but simply the <i>seals</i> are successively <i>opened,</i> 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 <a onclick="return mV('Eph',3,10);">Eph 3:10</a> shall receive its <i>complete</i> accomplishment, and the Lamb shall reveal God's 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, <a href= "#" onclick="return mV('Rev',20,12);">Rev 20:12</a>, "Another book was opened...the book of life"; <a onclick="return mV('Rev',22,19);">Rev 22:19</a>. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which <i>the book is the title-deed.</i> The question (<a onclick="return mV('Rev',5,2);">Rev 5:2</a>) 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 <i>to give man a new title to his lost inheritance?</i> [DE BURGH].
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<br><br><b>sealed...seven seals</b>—<i>Greek,</i> "sealed up," or "firmly sealed." The number <i>seven</i> (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses <i>completeness.</i> Thus, the <i>seven seals,</i> representing all power given to the Lamb; the <i>seven trumpets,</i> by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the <i>seven vials,</i> by which the beast's kingdom is destroyed.
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<p id="Re5_2"><b>2. strong</b>— (<a onclick="return mV('Psa',103,20);">Psa 103:20</a>). His voice penetrated heaven, earth, and Hades (<a onclick="return mV('Rev',10,'1-3');">Rev 10:1-3</a>).
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<p id="Re5_3"><b>3. no man</b>—<i>Greek,</i> "no <i>one.</i>" Not merely <i>no man,</i> but also <i>no one</i> of any order of beings.
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<br><br><b>in earth</b>—<i>Greek,</i> "upon the earth."
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<br><br><b>under the earth</b>—namely, in Hades.
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<br><br><b>look thereon</b>—to look upon the contents, so as to read them.
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<p id="Re5_4"><b>4. and to read</b>—inserted in <i>English Version Greek</i> text without good authority. One oldest manuscript, ORIGEN, CYPRIAN, and HILARY omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," <i>weeps</i> now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
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<p id="Re5_5"><b>5. one of</b>—<i>Greek,</i> "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With this accords the description here given of Christ, "the <i>Lion,</i> which is (so the <i>Greek</i>) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (<a onclick="return mV('Mat',27,52,53);">Mat 27:52-53</a>). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.
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<br><br><b>Root of David</b>— (<a onclick="return mV('Isa',11,1,10);">Isa 11:1, 10</a>). Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, <a onclick="return mV('Mat',22,'42-45');">Mat 22:42-45</a>. Hence He is called not merely <i>Son of David,</i> but also <i>David.</i> He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the <i>Lamb</i> slain and therefore the <i>Lion</i> of Juda: about to reign over Israel, and thence over the whole earth.
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<br><br><b>prevailed</b>—<i>Greek,</i> "conquered": absolutely, as elsewhere (<a onclick="return mV('Rev',3,21);">Rev 3:21</a>): <i>gained the victory:</i> His past victory over all the powers of darkness entitles Him now to open the book.
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<br><br><b>to open</b>—that is, <i>so as to open.</i> One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with <i>English Version</i> reading, namely, A, <i>Vulgate, Coptic,</i> and ORIGEN.
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<p id="Re5_6"><b>6. I beheld, and, lo</b>—One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, etc., support, "and, lo," but omit, "and I beheld."
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<br><br><b>in the midst of the throne</b>—that is, not on the throne (compare <a onclick="return mV('Rev',5,7);">Rev 5:7</a>), but in the midst of the company (<a onclick="return mV('Rev',4,4);">Rev 4:4</a>) which was "round about the throne."
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<br><br><b>Lamb</b>—<i>Greek,</i> "<i>arnion</i>"; always found in Revelation exclusively, except in <a onclick="return mV('Jhn',21,15);">Jhn 21:15</a> alone: it expresses <i>endearment,</i> namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the <i>sacrificial Lamb.</i> So also our relation to Him: He the <i>precious Lamb,</i> we His <i>dear lambs,</i> one with Him. BENGEL thinks there is in <i>Greek,</i> "<i>arnion,</i>" the idea of <i>taking the lead of the flock.</i> Another object of the form <i>Greek,</i> "<i>arnion,</i>" the Lamb, is to put Him in the more marked contrast to <i>Greek,</i> "<i>therion,</i>" the Beast. Elsewhere <i>Greek,</i> "<i>amnos,</i>" is found, applying to Him as the <i>paschal, sacrificial Lamb</i> (<a onclick="return mV('Isa',53,7);">Isa 53:7</a>, <i>Septuagint;</i> <a onclick="return mV('Jhn',1,29,36);">Jhn 1:29, 36</a>; <a onclick="return mV('Act',8,32);">Act 8:32</a>; <a onclick="return mV('1Pe',1,19);">1Pe 1:19</a>).
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<br><br><b>as it had been slain</b>—bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
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<br><br><b>seven horns</b>—that is, <i>perfect might,</i> "seven" symbolizing <i>perfection;</i> "horns," <i>might,</i> in contrast to the <i>horns</i> of the Antichristian world powers, <a onclick="return mV('Rev',17,3);">Rev 17:3</a>; <a onclick="return mV('Dan',7,7,20);">Dan 7:7, 20</a>; <a onclick="return mV('Dan',8,3);">8:3</a>.
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<br><br><b>seven eyes...the seven Spirits...sent forth</b>—So one oldest manuscript, A. But B reads, "<i>being</i> sent forth." As the <i>seven lamps</i> before the throne represent the Spirit of God immanent in the Godhead, so the <i>seven eyes</i> of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The <i>Greek</i> for "sent forth," <i>apostellomena,</i> or else <i>apestalmenoi,</i> is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors <i>continually going on</i> unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
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<p id="Re5_7"><b>7.</b> The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [ALFORD]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
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<p id="Re5_8"><b>8. had taken</b>—<i>Greek,</i> "took."
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<br><br><b>fell down before the Lamb</b>—who shares worship and the throne with the Father.
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<br><br><b>harps</b>—Two oldest manuscripts, A, B, <i>Syriac</i> and <i>Coptic</i> read, "a harp": a kind of guitar, played with the hand or a quill.
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<br><br><b>vials</b>—"bowls" [TREGELLES]; censers.
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<br><br><b>odours</b>—<i>Greek,</i> "incense."
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<br><br><b>prayers of saints</b>—as the angel offers their prayers (<a onclick="return mV('Rev',8,3);">Rev 8:3</a>) with incense (compare <a onclick="return mV('Psa',141,2);">Psa 141:2</a>). This gives not the least sanction to Rome's dogma of our praying to saints. Though <i>they</i> be employed by God in some way unknown to us to present our prayers (nothing is said of their <i>interceding</i> for us), yet <i>we</i> are told to pray only to Him (<a onclick="return mV('Rev',19,10);">Rev 19:10</a>; <a onclick="return mV('Rev',22,8,9);">22:8-9</a>). <i>Their own</i> employment is praise (whence they all have <i>harps</i>): ours is prayer.
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<p id="Re5_9"><b>9. sung</b>—<i>Greek,</i> "sing": it is their blessed occupation continually. The theme of <i>redemption</i> is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
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<br><br><b>us to God</b>—So manuscript B, <i>Coptic, Vulgate,</i> and CYPRIAN. But A omits "us": and <i>Aleph</i> reads instead, "to <i>our</i> God."
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<br><br><b>out of</b>—the present election-church gathered <i>out of</i> the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
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<br><br><b>kindred...tongue...people...nation</b>—The number <i>four</i> marks world-wide extension: the four quarters of the world. For "kindred," translate as <i>Greek,</i> "tribe." This term and "people" are usually restricted to <i>Israel:</i> "tongue and nation" to the <i>Gentiles</i> (<a onclick="return mV('Rev',7,9);">Rev 7:9</a>; <a onclick="return mV('Rev',11,9);">11:9</a>; <a onclick="return mV('Rev',13,7);">13:7</a>, the oldest reading; <a onclick="return mV('Rev',14,6);">Rev 14:6</a>). Thus there is here marked the election-Church gathered from Jews and Gentiles. In <a onclick="return mV('Rev',10,11);">Rev 10:11</a>, for "tribes," we find among the four terms "kings"; in <a onclick="return mV('Rev',17,15);">Rev 17:15</a>, "multitudes."
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<p id="Re5_10"><b>10. made us</b>—A, B, <i>Aleph, Vulgate, Syriac,</i> and <i>Coptic</i> read, "them." The <i>Hebrew</i> construction of the third person for the first, has a graphic relation to <i>the redeemed,</i> and also has a more modest sound than <i>us, priests</i> [BENGEL].
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<br><br><b>unto our God</b>—So B and <i>Aleph</i> read. But A omits the clause.
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<br><br><b>kings</b>—So B reads. But A, <i>Aleph, Vulgate, Coptic,</i> and CYPRIAN, read, "A kingdom." <i>Aleph</i> reads also "a priesthood" for <i>priests.</i> They who cast their crowns before the throne, do not call themselves <i>kings</i> in the sight of the great <i>King</i> (<a onclick="return mV('Rev',4,10,11);">Rev 4:10-11</a>); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in <a onclick="return mV('Rev',20,6);">Rev 20:6</a> they are not called "kings" [BENGEL].
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<br><br><b>we shall reign on the earth</b>—This is a new feature added to <a onclick="return mV('Rev',1,6);">Rev 1:6</a>. <i>Aleph, Vulgate,</i> and <i>Coptic</i> read, "<i>They</i> shall reign." A and B read, "<i>They reign.</i>" ALFORD takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They <i>reign,</i>" still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the <i>four living creatures</i>) shall be complete and the visible <i>kingdom begins.</i> The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on JFB for <a href="./Comm/jfb/Rev/Rev020.html#Re20_2">Rev 20:2-6</a>). So far from <i>reigning on the earth</i> now, they are "made as the filth of the world and the offscouring of all things." In <a onclick="return mV('Rev',11,15,18);">Rev 11:15, 18</a>, the locality and time of the kingdom are marked. KELLY translates, "reign <i>over</i> the earth" (<i>Greek,</i> "<i>epi tees gees</i>"), which is justified by the <i>Greek</i> (<i>Septuagint,</i> <a onclick="return mV('Jdg',9,8);">Jdg 9:8</a>; <a onclick="return mV('Mat',2,22);">Mat 2:22</a>). The elders, though ruling <i>over the earth,</i> shall not necessarily (according to this passage) remain <i>on</i> the earth. But <i>English Version</i> is justified by <a onclick="return mV('Rev',3,10);">Rev 3:10</a>. "The elders were <i>meek,</i> but the flock of the meek independently is much larger" [BENGEL].
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<p id="Re5_11"><b>11. I beheld</b>—the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
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<br><br><b>ten thousand times ten thousand</b>—<i>Greek,</i> "myriads of myriads."
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<p id="Re5_12"><b>12. to receive power</b>—<i>Greek,</i> "<i>the</i> power." The remaining six (the whole being <i>seven,</i> the number for <i>perfection</i> and <i>completeness</i>) are all, as well as "power," ranged under the one <i>Greek</i> article, to mark that they form <i>one</i> complete aggregate belonging to God and His co-equal, the Lamb. Compare <a onclick="return mV('Rev',7,12);">Rev 7:12</a>, where each of all seven has the article.
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<br><br><b>riches</b>—both spiritual and earthly.
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<br><br><b>blessing</b>—ascribed praise: the <i>will</i> on the creature's part, though unaccompanied by the <i>power,</i> to return blessing for blessing conferred [ALFORD].
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<p id="Re5_13"><b>13.</b> The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The <i>full</i> accomplishment of this is to be when Christ takes His great power and reigns visibly.
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<br><br><b>every creature</b>—"all His works in all places of His dominion" (<a onclick="return mV('Psa',103,22);">Psa 103:22</a>).
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<br><br><b>under the earth</b>—the departed spirits in Hades.
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<br><br><b>such as are</b>—So B and <i>Vulgate.</i> But A omits this.
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<br><br><b>in the sea</b>—<i>Greek,</i> "<i>upon</i> the sea": the sea animals which are regarded as being on the surface [ALFORD].
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<br><br><b>all that are in them</b>—So <i>Vulgate</i> reads. A omits "all (things)" here (<i>Greek,</i> "<i>panta</i>"), and reads, "I heard all (<i>Greek,</i> "<i>pantas</i>") saying": implying the harmonious concert of all in the four quarters of the universe.
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<br><br><b>Blessing,</b> etc.—<i>Greek,</i> "<i>the</i> blessing, <i>the</i> honor, and <i>the</i> glory, and <i>the might to the ages of the ages.</i>" The <i>fourfold</i> ascription indicates <i>world-wide</i> universality.
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<p id="Re5_14"><b>14. said</b>—So A, <i>Vulgate,</i> and <i>Syriac</i> read. But B and <i>Coptic</i> read, "(I heard) <i>saying.</i>"
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<br><br><b>Amen</b>—So A reads. But B reads, "<i>the</i> (accustomed) Amen." As in <a onclick="return mV('Rev',4,11);">Rev 4:11</a>, the four and twenty elders asserted God's worthiness to receive the glory, as having <i>created all things,</i> so here the four living creatures ratify by their "Amen" the whole <i>creation's</i> ascription of the glory to Him.
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<br><br><b>four and twenty</b>—omitted in the oldest manuscripts: <i>Vulgate</i> supports it.
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<br><br><b>him that liveth for ever and ever</b>—omitted in all the manuscripts: inserted by commentators from <a onclick="return mV('Rev',4,9);">Rev 4:9</a>. But there, where the thanksgiving is <i>expressed,</i> the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in <a onclick="return mV('Rev',11,1);">Rev 11:1</a>, "worship" is used absolutely.
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