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.
4. And I wept much, because
no man was found worthy to open and
to read the book, neither
to look thereon.
5. And one of the elders
saith unto me, Weep not: behold, the
Lion of the tribe of Juda,
the Root of David, hath prevailed to
open the book, and to loose
the seven seals thereof.
6. And I beheld, and, lo, in the
midst of the throne and of the four beasts, and
in the midst of the elders, stood a Lamb as it had
been slain, having seven horns and seven eyes, which
are the seven spirits of God sent forth into all
the earth.
7. And he came and took
the book out of the right hand of him
that sat upon the throne.
8. And when he had taken the book,
the four beasts and four and twenty elders fell
down before the Lamb, having every one of them
harps, and golden vials full of odors, which are the
prayers of saints.
9. And they sung a new song, saying,
Thou art worthy to take the book, and to open
the seals thereof: for thou wast slain, and hast
redeemed us to God by thy blood out of every kindred,
and tongue, and people, and nation;
10. And hast made us
unto our God kings and priests: and we
shall reign on the earth.
11. And I beheld, and I heard the
voice of many angels round about the throne and
the beasts and the elders: and the number of
them was ten thousand times ten thousand, and thousands
of thousands;
12. Saying with a loud
voice, Worthy is the Lamb that was slain
to receive power, and riches,
and wisdom, and strength, and
honor, and glory, and blessing.
13. And every creature which is in heaven, and on the earth, and under the
earth, and such as are in the sea, and all that are in them, heard it saying,
Blessing, and honor, and glory, and power, be unto him that sitteth upon the
throne, and unto the Lamb for ever and eVer
14. And the four beasts said, Amen. And the four and twenty elders fell down
and worshipped him that liveth for ever and eVer
The vision of this chapter is but
a continuation of the preceding one, being a sublime
description of the exaltation and office-work of Christ
in his two-fold character as the Lion of the tribe
of Juda and as a sacrificial offering for the sins
of the world. The Apocalypse opens with the words,
“The Revelation of Jesus Christ, which God gave
unto him,” and it is fitting that his special
prerogatives and characteristics, together with the
true position he occupies, should first be revealed.
This was especially necessary in view of the fact to
be revealed, that another would soon arise usurping
the rights and prerogatives belonging to Christ alone,
claiming to be supreme head of the church, sitting
as God in the temple of God, and “showing himself
that he is God.” 2 Thes 2:4.
The attention of John was directed
to an object “in the right hand of Him that
sat on the throne” a book sealed with
seven seals and to a mighty angel calling
with a loud voice for some one to come forward and
loose the seals and open the book. No created
intelligence of earth or heaven dared to step forward
and declare himself able to accomplish the result
required, and because of this John wept much.
The form of books in use when the
Revelation was given was unlike those used now.
They consisted of strips of parchment or other material,
longer or shorter, rolled up. The book in the
symbolic vision before us consisted of a roll containing
seven pieces each one rolled and sealed separately,
so that the outer seal could be broken and the contents
of its strip read without disturbing the remaining
ones. Had the seals all been on the outside,
nothing could have been read until they were all broken;
whereas the loosing of each seal was followed by some
discovery of the contents of the roll.
This book in the hand of God is symbolical
of something. Most of the commentators think
it represents the book of Revelation, in which case,
of course, it would not include the present description
of the book itself, but only of its contents as applied
to subsequent chapters. But this view, of itself,
is unsatisfactory for many reasons. The rules
governing the use and the interpretation of symbolic
language would forbid the thought of one book’s
symbolizing another book; for the main idea conveyed
by the term symbol is, that the symbolic object
stands as the representative, not of itself, but of
something analagous. Reasoning by analogy, what
would the contents of a sealed book in the hand of
God symbolize? Evidently, the infinite counsels
and purposes known only to Jehovah. Its being
written within and on the backside would indicate
that those purposes were full and complete, being all
written out and understood by him who “knoweth
the end from the beginning” and “worketh
all things after the counsel of his own will.”
Its being sealed denotes that the contents were unrevealed,
while its being in the right hand of God the
hand of his power shows that he is able
to carry into execution his divine purposes and that
none shall be able to alter them or to wrest them
from him.
While the events future of John’s
time form a part of the great plan and counsels of
Jehovah, yet it is taking a very limited view of the
subject to suppose that they alone constitute the
sealed book of this vision; for then would that greatest
of all events, the atonement of Christ and the earliest
triumphs of the gospel, have no special part in the
sealed, mysterious counsels of the infinite One.
It is much more consistent with the characteristics
and attributes of God to make this book a symbol,
not merely of a part, but of all his divine plans and
purposes in the entire gospel dispensation. This
position gains credence from the fact that the visions
of the Revelation cover many times the whole period
from the incarnation to the end. When the very
first seal is broken, the early success and triumphs
of the gospel, as experienced in John’s lifetime,
are portrayed. According to the vision before
us, it was by virtue of Christ’s death that
he was able to open the book at all; and the plan
of redemption itself, which is based upon his atonement,
is declared by the Scriptures to be a “mystery
which from the beginning of the world hath been hid
in God.” Eph 3:9. This redemption
scheme was the great center of attraction to the prophets
of the old dispensation, who “inquired and searched
diligently” that they might comprehend its deep
mysteries, “which things the angels desired
to look into.” 1 Pet 1:10-12.
Now, if the contents of the sealed
book were (at the time of this vision) only the history
of events to be, why was it that no man on earth or
in heaven, nor even an angel before the throne, was
found worthy to “look into” it or to communicate
its secrets to the children of men. Gabriel was
sent as a worthy messenger to communicate to Daniel
a long series of future events reaching even until
the end of time. But the contents of this roll
were such that no created intelligence of earth or
heaven was able to unfold them. All remained unfathomable
mystery until Christ stepped forward in
his character as a sacrificial Lamb and declared himself
able to undertake the task of loosing the seals and
of opening the book. “Unto you it is given
to know the mystery of the kingdom of God”
(Mark 4:11), he said to his disciples, “even
the mystery which hath been hid from ages and from
generations, but now is made manifest to his
saints.” Col 1:26. “Verily I
say unto you, That many prophets and righteous men
have desired to see those things which ye see, and
have not seen them; and to hear those things which
ye hear, and have not heard them. Blessed are
your eyes, for they see; and your ears, for they hear.” Mat 13:17, 16.
The fact that the suffering and death
of Christ was a past event at the time when the Revelation
was given does not constitute a valid objection to
the position taken, that the contents of the sealed
book embrace the plan of redemption during the entire
period of its operation; for the reason that, in order
to form a complete and continuous narrative, past
events are frequently referred to in the Apocalypse.
Thus, John saw a beast with seven heads signifying
seven kings; but he was expressly informed that “five
are fallen, one is [exists at present], and the
other is not yet come.” Chap 17:10.
When Christ appears on the symbolic
stage, he is introduced by the elder as “the
Lion of the tribe of Juda,” and “the Root
of David.” The lion, being the king of
beasts and the monarch of the forest, is indicative
of power, such as Christ possesses. Christ is
elsewhere denominated “King of kings and Lord
of lords,” and he himself laid claim to “all
power in heaven and on earth,” it having “pleased
the Father that in him should all fulness dwell.”
Why he is termed “the Lion of the tribe of Juda,”
I am unable to say, unless the expression is borrowed
from the prophecy recorded of him in Gen 49:10 “The
sceptre shall not depart from Judah, nor a lawgiver
from between his feet, until Shiloh come; and unto
him shall the gathering of the people be.”
His being the “Root of David” shows that
he is the source and sustainer of David as to his position
and power. David was specially ordained of the
Lord and sustained by him. Of this there can
be no doubt. David was a type; Christ is the
antitype. David’s position as ruler over
natural Israel constitutes a type of Christ’s
position as ruler over the spiritual Israel; and it
is in this sense that Christ reigns upon the throne
of his father David. Luke 1:32, 33. And
since Christ came in the line of David’s descendants,
he is called the offspring of David and a rod out of
the stem of Jesse. Isa 11:1, 10. His connection
with the throne of David being evident, he is entitled
to the right to reign over his people. The appellation
Lamb is one of the peculiar titles by which
the Son of God is designated, having reference to
that part of his mission in which he constituted a
sacrificial offering for sin. His forerunner John
was able to prophetically discern him in this character,
and pointed to him as “the Lamb of God, which
taketh away the sin of the world.” John
1:29. The Lamb was said to have seven horns and
seven eyes. A horn is a symbol of power, and
seven, being a sacred or perfect number, denotes the
fulness of power possessed by Christ; while the seven
eyes signify the seven spirits of God, or the Holy
Spirit, which, being under the direct control of Christ,
is sent forth into the world to effect the regeneration
of men.
When the Lion of the tribe of Juda
stepped forward and undertook the task of revealing
the secret counsels and purposes of Jehovah to the
world, immediately a song of praise ascended from the
lips of the redeemed sons of earth. The song
was new, adapted to a new theme, and sung on a new
occasion. “The four beasts and four and
twenty elders fell down before the Lamb, having every
one of them harps, and golden vials [censers] full
of odors, which are the prayers of saints. And
they sung a new song, saying, Thou art worthy to take
the book, and to open the seals thereof: for
thou wast slain, and hast redeemed us to God by thy
blood out of every kindred, and tongue, and people,
and nation; and hast made us unto our God kings and
priests, and we shall reign on the earth.”
This song beautifully expresses the honor due to Jesus
Christ in his office-work as Redeemer of the world,
by virtue of which people out of every nation, kindred,
tongue, and people, are saved unto God and made kings
and priests on the earth. The angel who appeared
to the Judean shepherds while they were watching their
flocks by night, comforted them with the welcome announcement:
“Fear not: for, behold, I bring you good
tidings of great joy, which shall be to all people.
For unto you is born this day in the city of David
a Savior, which is Christ the Lord.” Luke
2:10, 11.
Since the preaching of the gospel
began, men are instructed to “seek first the
kingdom of God” (Mat 6:33), and they “press
into it” (Luke 16:16) by the saving virtue of
Him “who hath delivered us from the power of
darkness, and hath translated us into the kingdom
of his dear Son.” Col 1:13. Taking
our place by the side of the writer of the Revelation,
we testify with him that we are already “in the
kingdom and patience of Jesus Christ” (Rev
1:9), and that we “receive abundance of grace
and of the gift of righteousness,” whereby “we
reign in life by one Jesus Christ.”
Rom 5:17. In this happy condition, redeemed by
the blood of Jesus, our Savior, made “a royal
[kingly] priesthood” in the “holy nation”
of “peculiar people” that have been gathered
out of all nations of earth (1 Pet 2:5, 9), we feel
like singing anew this glad song of redemption in
honor of Jesus, our only Lord and Savior, who is God
over all, blessed forever! Amen.
This new and rapturous song of the
redeemed was immediately caught by a greater multitude
of the angelic order, an innumerable company, even
“ten thousand times ten thousand, and thousands
of thousands,” and together, with loud and united
voices, did they swell the mighty anthem, “Worthy
is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honor, and glory, and
blessing.” And again the heavenly strain
was raised to loftier heights, until the stupendous
chorus rolled around the universe, by every creature
in heaven and on earth, and under the earth, and such
as are in the sea, saying, “Blessing and honor,
and glory, and power, be unto him that sitteth upon
the throne, and unto the Lamb forever and eVer”
A few gifted voices of earth may possess such power
and sweetness as almost to entrance us with their
melody of song; but what an oratorio will it be, my
brethren, when, released from the narrow limits of
mortality, that sublime strain sung by the redeemed
of all ages and ten thousand times ten thousand and
thousands of thousands of angels, bursts in upon our
ransomed souls! Did human thought ever reach
the conception of music like this? Did the eyes
of a mortal ever behold such rapturous scenes?
You may feast your eyes upon earth’s greatest
beauty Yosemite Valley, Yellowstone Park,
Niagara Falls, may pass before your vision; you may
climb the lofty Alpine summit and behold the snow-streaked
and snow-capped peaks towering to the heavens around
you or you may listen to the best music
ever composed by a Mozart, a Handel, or a Beethoven,
or the finest ever executed by a Liszt, a Rubenstein,
or a Paderewski; yet I must tell you upon the authority
of God’s word that “eye hath not seen,
nor ear heard, neither have entered into the
heart of man, the things which God hath prepared for
them that love him.” 1 Cor 2:9.
This vision shows very clearly the lofty position to which
Christ has been exalted, possessing a name which is above every name; for the
entire company of angels and redeemed saints unite in extolling him with songs
of praise, and that, too, before the very throne of the Deity and in the
presence of his infinite Majesty. Surely we can not doubt that ours is a divine
Savior, and one worthy of all praise, honor, power and dominion both now and
foreVer
Though John beheld this wonderful
vision in heaven, yet we must remember that it was
given and recorded for the benefit of God’s people
upon earth. The plan of redemption was not actually
revealed in heaven, for “Jesus Christ came into
the world to save sinners” (1 Tim 1:15),
and it was here that he was ordained to “taste
death for every man.” Heb 2:9. The
ransomed company thus brought to view is intended to
point out the redeemed of earth; for there is no salvation
to be obtained in heaven, in which place no blood
was shed the blood is one of the agents
that bears witness in the eart John 5:7, 8.
The central figures of this vision were God, the Holy
Spirit, and Christ, around whom the living creatures
and elders were gathered, and they, in turn, were
surrounded by the angelic throng. This entire
scene was doubtless intended to represent the exalted
character of spiritual things on earth, where the
plan of redemption was revealed and the redeemed host
gathered out of all nations. In a very important
sense the Father, the Son, and the Holy Ghost all
dwell in the spiritual church, or new Jerusalem, and
are thus “in the midst” of God’s
people, surrounded by the redeemed host who unceasingly
worship them, and they, in turn, have the promise
that “the angel of the Lord encampeth round about
them” (Psa 34:7); yea, “an innumerable
company of angels” reside in this “heavenly
Jerusalem,” or “city of the living God,”
unto which we, as a part of the “general assembly
and church of the first-born,” “are
come” in this dispensation. Heb 12:22,
23.