087. Chapter II (Revelation 5)
CHAPTER II The exposition of the 5th chapter. The stage being built in the 4th chapter, the chorus, which is the church, being set, here begins the prologue; and that so elegant and stately a one as was never heretofore invented, or put before any poem.
First, Here is a ‘book sealed,’ presented in his hand who sits on the throne. Which book contains God’s decrees to be executed until the day of judgment.
Secondly, Here is a proclamation made to all creatures, to find out one who should be found worthy to open it.
Thirdly, There were none such found in heaven, nor in earth.
Fourthly, John weeps, thinking there would be an end of his visions, and that he must put up his pen.
Fifthly, In this strait comes Christ, and takes upon him the opening and fulfilling of this book, and all the decrees therein contained.
Sixthly, At this the chorus fall down and worship.
Revelation 5:1.—First, What is this book? Many make it to be the Scriptures. But it is plain, by what all along does follow, that it is a book containing the affairs of the world and the church, and God’s decrees about them both. For upon the opening every seal, John sees a vision containing the matter of the ensuing chapters, namely, the 6th, 7th, 8th, and 9th. And when the seals were all taken off, Revelation 10:8, then John is bidden to ‘eat the book,’ that he might prophesy again the other part of this prophecy. So that it is this very book of the Revelation, and the government of the world and his church that is set forth therein, which Christ, by taking the book, undertakes to manage, perform, and execute, and gives it to John. Which. agrees with what is said at the beginning of this book, Revelation 1:1, ‘The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.’
Revelation 5:2.—A strong angel thereupon proclaims, ‘Who is worthy to loose the seals of this book?’ &c. The use of the seals is not simply to shew that it cannot be known, as Daniel’s sealed book did shew that the things in it could not be known till the end: Daniel 12:4, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ This signified not only so, but it is for the setting out the glory of Christ, and how he was only able to take the book, and loose the seals, &c.
1. God causeth a general proclamation to be made to all creatures; as some kings have done for some noble service, promising a great reward, as Saul did, 1 Samuel 17:26-27.
2. An angel makes this proclamation, to shew that none among men could; and it was a strong angel, that so his voice may reach all creatures. The end of which was—
(1.) To stir up strong desires in John, and all else that read, to search into the meaning of this prophecy. What he did exhort to, Revelation 1:3, and by promise provoke unto, here he does the same again by this proclamation.
(2.) To set out the weakness of the creature, still to the end that so the honour of Christ might the more appear, in that he only can do this. It is God’s manner thus to endear mercies to us, as he did a wife unto Adam. He first brought all creatures unto him, that so he might see that there was not a meet help for him among them. So in the work of salvation, he lets the soul try all means first, as to run to duties, and all other helps, and then he brings it to Christ, 1 Corinthians 1, that his power may appear. First, he lets the world try their ‘wisdom,’ what that could do; and then sends ‘the foolishness of preaching to save them that believe,’ 1 Corinthians 1:21; 1 Corinthians 1:25. It is a question among the school-men, whether any mere creature could satisfy for sin? Some say it might; and some say it is a needless question. But it is a necessary tiling to know that a creature cannot; for it glorifies Christ the more, as that all creatures here were first challenged: which is an argument against that also; for if they could not open the book, they could much less have redeemed us, that being made a greater thing, Revelation 5:9, where they sing that ‘Christ was therefore worthy to open the book, because he had redeemed us.’
Use.—Hence learn we to renounce all kings, priests, and prophets, except Christ, who is a priest to redeem, a prophet to teach and reveal the mysteries of God, and a king to execute all God’s decrees. It is good to go over all the creatures, and to renounce them, and say, I will be saved by none of you. Suppose the work of redemption were yet to be done, and God should make this proclamation, as here: ‘Find me out a party able to redeem; call a council, and seek one fit for the purpose.’ Surely none would be found; and then how would we howl and weep, as John did here, and count ourselves undone! And then, suppose God should set out Christ at last, as one able to save to the uttermost, but this not till he had tried what you could do for yourselves; surely this would nonplus you. But God would not thus put you to it; and therefore took another course, and the more to commend his love unto us, he himself found out Christ, and spake to him to die for us, and do the work of redemption to our hands. Who is worthy?—It is not simply an act of power to break open the seals; but there must be an authority by worth. So that which puts the value on Christ’s satisfaction was the worth of his person. And thus in this act of opening the book, a mere creature might have had as much habitual grace, and performed as much duty; but who is worthy? It was a personal worth which carried it: ‘Such an high priest became us, who is higher than the heavens,’—that is, than the angels,—Hebrews 7:26.
Revelation 5:3, None was found worthy.—Observe the word none; it is not restrained to man, (no man,) but never a reasonable creature, either in the heavens, as the angels; nor on earth, as men; nor under the earth, as devils; nor holy men departed, who are said to go down to the grave: all these, nor any of these, were ‘able to open the book, neither to look thereon,’—that is, so as to understand it, for else John could, and did look on it, Revelation 5:1.
Now to loose the seals, and open the book, is not simply to know God’s mind in his decrees, but to make the vision of them to John, and to execute and fulfil them in their times. It is an allusion to those who take a commission, who do it, not only to look on it, but to fulfil it. It is a commission sealed, so that this proclamation is in effect thus:—‘Who is able to be God’s commissioner, to take this book, and make the visions to John, and in their times to produce and execute them?’ And this appears from Revelation 6:1 ‘And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.’ Still as the seals are opened by the Lamb, there is a vision made to John of what shall be done. Therefore the Lamb is presented, not simply as one that should take the book, but as one that hath eyes and horns—eyes of providence, and horns of power to execute. And this agrees with Genesis 49:9-10, where Judah is made a type of Christ, and called a lion’s whelp, and a sceptre, and a lawgiver, to take God’s laws from him, and execute them; for in that respect it is that Judah is called a lawgiver in the place above cited, not in respect of making or giving laws, but in respect of executive power to see God’s laws kept. So Christ here takes this book as to deliver it to us, to execute the decrees of it.
Revelation 5:4, And I wept much.—His despairing put him upon weeping; he was called up to heaven to see visions, but meets with a stop. This was to set off the mercy, to try his heart, and to render his joy greater.
Obs.—God in greatest mercies may make greatest stops; he may so bring to despair that no hope shall be seen, yet at length shew himself in mercy. So to John here. So likewise in the first work of conversion many times; and so in other great works. John was called to see visions, yet a stop and pause was in his view made.
Use.—Here John is comforted, first, by a stander-by, endeavouring to uphold his heart; and, secondly, by the sight of the Lamb, Revelation 5:6.
Observe here the degrees God useth to comfort his people by; first, letting fall something giving hopes of Christ, so to draw the soul patiently to wait; then, secondly, shewing it Christ himself. God might have at first shewed John the Lamb, but he first comforts him by a stander-by, (as Job first heard by the hearing of the ear,) and then his eye saw the Lamb.
Christ, the only opener of this book and giver of this prophecy, is diversely expressed:—
1. He is called ‘the root of David,’ out of Isaiah 11:10. Christ put this riddle to the Pharisees, How David could call him Lord, if he were his son? So here it may be asked, How could he be called the root of David, if he were the son of David, and so a branch of that root? The truth is, he is the root of David, and of all the saints. He was the root of his ancestors, and the father of his mother. The root of any family is in Scripture put for the eldest son in it, who is as the root of the rest. So, Isaiah 14:30, ‘I will kill thy root with famine;’ that is, thy first-born, the root of thy house; for in opposition he says, ‘and the first-born of the poor shall be fed.’ So Malachi 4:1. Therefore, in that Christ is called the root of David, is meant, that he is the first-born among all his brethren, as he is called in Romans 8:29. And Psalms 89:27, so God calls David in the type, but intends Christ thereby, when he says, ‘I will make him my first-born, higher than the kings of the earth;’ and, Psalms 89:29, ‘His seed shall endure for ever.’ In this is Christ the root of David, that he is the first-born of every creature; of whom the whole family in heaven and earth is named.
2. He is called the ‘lion of the tribe of Judah;’ and this in a manifest allusion to the prophecy in Genesis 49:10, wherein Judah, as this place shews, is made a type of Christ. And it warrants the application of all there unto Christ. Now Judah was called a lion—
(1.) Because out of Judah came all the worthies and lion-like men, as Joshua,[5] Othniel, and David, who were all shadows of Christ; therefore, Genesis 49:9, he is called an old lion, as the word is, a courageous, hearty lion. So, 2 Samuel 17:10, valiant men are said to have hearts like lions. Such was Christ, who durst ‘engage his heart to draw near to God,’ Jeremiah 30:21.
[5] It is strange that Joshua should be repeatedly mentioned as of the tribe of Judah, whereas he was of the tribe of Ephraim.—Ed.
(2.) Judah had the kingdom, whereof a lion is the emblem; therefore sceptre and lawgiver are attributed to him, Genesis 49:10. So that it is as much as to say, Christ, the king by inheritance, as Judah was, shall overcome.
(3.) Judah did take the prey, the land; it was done by Judah’s worthies, Joshua, Caleb, &c. And when, as a lion, they had taken that prey, they couched and had rest, as in Solomon’s days, 1 Kings 4:21; which was also prophesied of, Numbers 23:24, ‘Behold, the people shall rise up as a great lion, and shall not lie down till they have eaten the prey.’ And, Genesis 49:9, ‘He couched as an old lion; who shall raise him up? So Christ, when he had led captivity captive, sits down quietly in heaven, as it were, couching and lying in wait, especially till the day of judgment, and till before, when he shall see an opportunity to avenge the enemies to his church, when he will appear as an old lion, who, being roused, suddenly leaps on the prey; especially in the latter days, when ‘the gatherings of the people shall be unto him,’ as the context is, then shall his kingdom be as of a ‘lion among beasts,’ Micah 5:8, where the prophet speaks of Christ’s kingdom and conquest in the calling of the Jews, as he had done of Christ’s birth, Micah 5:2. Now that kingdom is the scope of this book.
Revelation 5:6, And in the midst of the elders stood a Lamb as it had been slain, &c.—John had heard of Christ as a lion, but he sees him as a lamb. So many a poor soul is afraid of him, till it comes to see him, and be acquainted with him. But he in the end will be found to be a lamb, and a lamb that hath seven eyes to run to and fro through the earth for the good of his saints; and seven horns, not to hurt them, but to defend them, and to butt his and their enemies. Therefore let not your thoughts of Christ be all as of a lion; for though he hath the courage and strength of a lion, yet he hath the meekness of a lamb too unto you; who, therefore, have cause to wonder at and praise this mixture in him. Christ is called a lamb in allusion to the sacrifices of the old law, which were most commonly of Iambs; two lambs a day, Numbers 28:3. Here he was to be represented as a priest; as before, in being called a lion, he was presented as a king. And therefore it follows, ‘as it had been slain.’ This Lamb ‘stood in the midst of the throne,’ nearer than the four beasts who stood between the throne and the elders; and this, for that he is the Mediator between his church and God. As it had been slain.—That is—
1. As if he were newly slain, his blood perpetually remaining fresh, as if he had been slain but yesterday, Hebrews 9.
2. But as slain, to shew that he doth not remain slain and dead, but is alive. So, Revelation 1:18, ‘I am he that liveth, and was dead; and, behold, I am alive for evermore.’
Stood a Lamb.—Standing imports a readiness to afford help. When Stephen died, he saw Christ standing at God’s right hand, as ready to receive him. It also shews his readiness to intercede.
Having seven horns.—Horns are put for power, with which to push. So, Revelation 17:12, ‘and the ten horns are ten kings.’ So by seven horns here is meant all kingly power. Seven is a number of perfection; and it shews that Christ hath power to open the seven seals. And as there are seven trumpets and seven vials, so Christ hath seven horns; that is, power to fulfil all these. Antichrist riseth like Christ, and comes with power, Revelation 13:12. But what discovers him? He hath but two horns; the church needs not fear him. The Lamb hath seven horns to vindicate himself of his enemies. Fear not kings neither, though they be ten; Christ is King of kings. And fear not the devil, who is as a roaring lion; for Christ, the lion of the tribe of Judah, is stronger than he, and will bind him sure enough for hurting of thee. And seven eyes, which are the seven spirits of God sent forth into all the earth.—The Spirit, not in his personal subsistence, is here meant, but in his instrumental working by gifts and providence, and so is called seven spirits before, in Revelation 4:5; which seven spirits before the throne are gifts in the church which are from Christ, for he is the fountain of spiritual gifts, and hath the Spirit without measure. But here, by the seven spirits in Christ are not meant gifts poured out, but eyes of providence sent into the earth, by which he knows and sees all things; which alludes to that in Zechariah 4:10, ‘For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth;’ and implies the perfection of the knowledge and providence of Christ, to order all affairs on earth for his church’s good, as in 2 Chronicles 16:9; and in Zechariah, before quoted, he ordered the affairs of the Persian monarchy for the building of his church. Christ, as man, hath eyes as well as horns, to discern and guide all things here below. His human nature is the instrument of all God’s power; all goes through his hands; and all the works of God’s providence go through his view: he knows whatsoever is done in the whole world. But why should Christ be presented here in this chapter under these notions of a lion of Judah’s tribe, and a lamb, and the root of David, rather than any other?
1. In that he speaks in the language of the Old Testament, and of John the Baptist, who was under the Old Testament; for Christ is everywhere spoken of throughout the volume of that book, as appears by Luke 24:27, where it is said that Christ, ‘beginning at Moses, and all the prophets, did expound unto them the things concerning himself.’ Now Moses called him ‘a lion,’ Genesis 49:9; Isaiah called him ‘a lamb,’ Isaiah 53:7, and ‘the root of David,’ Isaiah 11:10; and then John Baptist called him ‘the Lamb of God, which bears the sins of the world.’ Wherefore, as all other things in this book are set forth in allusions to the Old Testament, so these descriptions of Christ also.
2. He gives Christ these titles in relation to the work of redemption, of which mention is made, Revelation 5:9.
Now to that two things are required:—
(1.) A price to be paid to God; and so as a lamb he hath ‘redeemed us to God by his blood,’ Revelation 5:9.
(2.) Power to deliver us out of the hands of our enemies; and so he is a lion that overcomes.
3. It hath relation especially to the opening of this book, and executing the affairs contained in it, and so those titles are most proper; for—
(1.) He needed to die for it, and so is presented as ‘a lamb slain.’ For that very price that salvation did cost, the same must each revelation to us cost also. And his being simply the Son of God, and so knowing the counsels of God written in his decrees, was not enough for him to make them known to us; but to reveal this counsel, as in a book to be opened to us, he must needs die, our sins otherwise hindering it. Hence it is said, Revelation 5:9, ‘Thou art worthy to open the book, for thou wast slain,’ &c. So therefore, as a lamb, he is said to take sin away, that hindered the revelation of it to us.
(2.) As a lion he needed courage to encounter God’s wrath; and by breaking through a consuming fire, to approach his throne, and take the book. ‘Who is this that hath engaged, his heart to draw near unto me?’ Jeremiah 30:21. No angel durst have presumed to come so near God.
(3.) As a lion he needed to overcome death, and rise to execute the contents of this book. They say that a lion sleeps the first three days after he is brought forth, but then being roused by the roaring of the old lion, he, after that, sleeps the least of any creature. So did Christ rise by the power of his Father, to sleep no more.
4. Being risen, he is set forth—
(1.) As a lion of Judah; for that in that prophecy, Genesis 49:9, as also, Psalms 60:7, Judah, in respect of his kingly office, is called God’s lawgiver; not simply in respect of giving the laws,—that Moses, of the tribe of Levi, did,—but because Judah executed them. Now, in that Christ did here take the book of God’s decrees, and undertook to execute and fulfil them as God’s commissioner, therefore he is in this respect most properly here called the ‘lion of the tribe of Judah.’
(2.) He is here set forth as ‘a lamb having seven horns, and as many eyes;’ and this, in as fit and proper a respect as might be, to signify his being one not only fit to give this prophecy, but to effect the things contained in it by his horns and eyes. And he is said to have seven horns and seven eyes, to shew his full power to open the seven seals, and to blow the seven trumpets, and to pour out the seven vials. He is such a prophet as never was, in that he not only makes a bare revelation of things, but brings them to pass, and makes them good. God gave him the platform of occurrences to come, and power and wisdom to order the accomplishment of them. He is also set forth both as a lamb and a lion to shew his priestly and kingly office; and how, by virtue of both, he makes us kings and priests, as they sing, Revelation 5:10; and having his kingdom in their eye, they are confirmed in the promise of it by a remembrance of him as a lamb and a lion, thus strong and powerful. As a lamb, he purchaseth the revelation of what concerns his church; and as a lamb with horns and eyes, he effects the accomplishment of it. And the scope and sum of this book being to shew how Christ rules the world and his church, till he hath put down all rule, and how he then takes the kingdom himself; therefore he is described as a lamb, in respect of his quiet governing the affairs of the world and the church, until that his kingdom, which then, as a lion, by open force he assumes, and rescues the church, as a prey, out of the enemies’ jaws, and that by the right of a promised succession from Judah and David; for which cause those titles of the ‘root of David’ and ‘lion of Judah’ do here come in.
1. In a word, this title of his being the root of David shews his right to that kingdom which he is to receive, of which David and his kingdom was but the type.
2. His being called a lamb slain is to shew both a right and title to that kingdom, and also the price by which he purchased it, even his own blood.
3. His being a lion is to shew the power by which he conquers, obtains, and possesses it; therefore this heavenly chorus, or company, here, when they once see Christ, by taking the book, to undertake the accomplishment of this prophecy, (the conclusion of which is his instalment into his kingdom,) they, in the joy and faith of it, shout out beforehand, saying, ‘We shall reign on the earth;’ as looking on all that was to forego his kingdom, and to come between this vision and his kingdom to come, all as already done, and having this kingdom chiefly in their eye which should come.
Now from the 8th verse to the end of the chapter is a doxology, or a giving praise fur the Lamb’s taking the book; which song consists of four parts, or was sung by four companies: as—
1. Four-and-twenty elders and four beasts—the church of men upon earth. They begin and raise the song: Revelation 5:8, ‘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 odours, which are the prayers of saints.’
2. The angels join their voices: Revelation 5:11, ‘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.’
3. The creatures come in also: Revelation 5:13, ‘And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, honour, glory, and power, be unto him that sitteth on the throne, and unto the Lamb, for ever and ever.’
4. The beasts close all, saying Amen: Revelation 5:14, ‘And the four beasts said, Amen. And the four-and-twenty elders fell down and worshipped him that liveth for ever and ever.’
Obs.—Observe in the general, That the sons of men are the eminentest praisers of God; they are the leaders in this heavenly choir, and they conclude the song. The reason of which is, in that the highest work that God ever did is the work of redemption, which concerns us, not the angels; fur which, notwithstanding, the angels praise him, in Luke 2, as also here: yea, all the creatures rejoice in our redemption, Revelation 5:13. But still we are the first-fruits, we are the leaders in the song, whom the angels follow. It is not said by them, ‘Thou hast redeemed us to God by thy blood;’ that concerns us, through they sing praise too.
Use 1.—Learn we from hence to bless God for his mercy and goodness to others. We see the angels do so for us, who yet cannot sing as we, with an interest, and yet they praise God for our redemption; and this is their highest grace.
Use 2.—Learn we to bless God in a sense of our interest. That will raise our hearts a degree higher, as it was with the church of men in their song here, Revelation 5:9-10.
Revelation 5:8.—The praisers, who were of the sons of men, are described, (1.) as having harps; (2.) golden vials: in allusion to the Levitical service in the temple, where they had musical instruments, and incense in bowls or vials, which, Zechariah 14:20, are called ‘the bowls of the altar.’ Not that musical instruments are to be in the worship of God now, neither incense: which, as it was the type of prayer and praises, Psalms 141:2, ‘Let my prayer come up before thee as incense;’ so those harps were of that ‘spiritual melody,’ as the Apostle calls it, which we make in our hearts to God, even of ‘spiritual songs,’ Ephesians 5:19. Therefore John himself interprets the odours or incense here to be the prayers of the saints. And their hearts are the golden vials, having faith purer than gold, as Peter speaks, which is the spring of all their prayers, and their harps also are their hearts; corda and chordœ are near akin. And every one is said to have harps; for in public worship all should join. The little strings go to make up a concert, as well as the great. Though thou hast but little grace, yet God’s worship would not be complete without thee. And whereas John calls these odours the prayers of the saints, it makes nothing for what the Papists would hence collect,—namely, that the saints in heaven offer up the prayers of the saints on earth. For—
1. This company are, as we said before, the church of men on earth.
2. These here offer not the prayers of others, but their own; for both themselves make the song, and that a new one; and also the benefit they praise God for in it is their own, ‘Thou hast redeemed us to God by thy blood.’ Those words, therefore, ‘the prayers of the saints,’ are but the interpretation which John adds; and do imply only this, that these were saints, and their odours were their prayers.
Revelation 5:9, And they sung a new song.—1. You shall find, in the Psalms, that when David had a new occasion, in a further degree, to praise God, he says, ‘I will sing a new song;’ now here there was a new occasion given.
2. It is called new in opposition to the old song under the old testament; as, John 13:34, ‘I give you a new commandment;’ that is, of the gospel, called new, in opposition to the commandments of the old law. In the 4th chapter of this book, these elders had sung a song for the work of creation, Revelation 4:11; but here they sing for the work of redemption, as Revelation 5:9, which is the eminent work of the new testament, as creation was of the old; and therefore it is called a new song.
3. There is a more special reason why they should sing a new song, for that the New Jerusalem was in their eye: Christ’s kingdom and their kingdom (we shall reign on earth); there ‘all things shall be made new.’ And therefore their song is now a new song for the instalment of their new king. Thus, Psalms 96:1, which is a psalm of this kingdom of Christ, as appears by Revelation 5:10-13, doth therefore begin with these words, ‘O sing unto the Lord a new song.’
Use 1.—Learn we from hence to frame new matter of praise, and to have fresh affections upon every new occasion.
Use 2.—We are to bless God, both for our creation and our redemption, and to take in the mention of old blessings when we give thanks for new. As a good scribe is said to bring forth of his treasure new things and old, so in thanksgiving we are to sing the old song and the new. The matter of the song is praise to the Lamb; where we have—
First, The person praised, the Lamb, ‘Thou art worthy,’ spoken in answer to the proclamation before made: ‘Who is worthy?’ Thou, and thou alone; for ‘by him, and for him, are all things,’ Colossians 1:16.
Secondly, The things for which they praise him; as—
1. For his death, that he died to redeem them.
2. For his resurrection, intimated in this, ‘Thou wast slain,’ the one making us priests, the other kings; as follows, Revelation 5:10. ‘And to this end Christ died and rose, that he might be Lord and King,’ Romans 14:9. The word here which is translated redeemed is
Obs. 1.—That the blood of Christ was paid as a price to God for the purchasing of our redemption. So, 1 Corinthians 6:20, ‘bought with a price.’ And in 1 Timothy 2:6, it is called a ransom.
Obs. 2.—Yet Christ hath not redeemed all men; for it is not every nation and people, but out of every nation, the elect only.
Obs. 3.—In that they say, Christ is ‘worthy to receive the book,’ because ‘he was slain,’ it argues, this book of the Revelation is a special fruit of his death, and so should be the more prized by us. Before Christ’s death, we have his own word for it that he knew not when the day of judgment should be; but now, since he was slain he doth, for he is pronounced worthy to take the book, and to open the seals thereof, Revelation 5:9.
Revelation 5:10, And hast made us unto our God kings and priests, and we shall reign on the earth.—Christ was before set forth as a lion, for a king; so us a lamb, for a priest. And both were mentioned, to shew the ground of our being both kings and priests: ‘We shall reign on earth.’ From hence observe—
1. That this comforted the saints of old, even the consideration of Christ’s kingdom on earth. And how peremptory are they! ‘We shall reign.’ They mention that, because that is the end and scope of the Revelation, and the conclusion of this book, when the seals are off, and the contents of the book accomplished; and therefore they have that in their eye. And seeing Christ undertakes the accomplishment of all, whereof this is the issue, they are confirmed in the faith of it.
2. That this kingdom of Christ on earth to come is a far more glorious condition for the saints than what their souls have now in heaven; for these here overlook that condition which yet they were to run through, and their thoughts fly to this for comfort, ‘We shall reign on earth.’
Revelation 5:11.—In the 11th verse comes in the other company of angels, and their song; who—
1. For their number, are ‘ten thousand times ten thousand, and thousands of thousands.’ So likewise, Daniel 7:10, where the same throne and kingdom of Christ is prophesied of, there is the same number of his guard of angels mentioned: ‘A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.’ Observe from hence, that God hath another world of rational creatures which we see not. And what a story then will the latter day produce! And what need we fear when there are so many for us, as Elisha said to his servant, 2 Kings 6:16, for they are all our guardians too?
2. For their station; they are behind the elders, yet ‘round about the throne,’ having all in a ring as it were. These are the guard of the ‘queen of heaven,’ ‘the Lamb’s wife,’ the church. So, Psalms 34:7, ‘The angels of the Lord encompass round about them that fear him.’ And, Hebrews 1:14, it is said, ‘They are sent out to minister’ for the good of the saints.
Revelation 5:12.—The song follows in the next verse: ‘Worthy is the Lamb that was slain, to receive power,’ &c. Here observe—
1. That Christ, though he were worthy by inheritance, yet he was worthy by purchase also; so the words ‘that was slain’ do imply.
2. As he hath seven horns and seven eyes, so he hath a seven-fold praise.
3. To express their strong desires to give him sufficient praises, and such as were due unto him, they heap up many good things, of which they pronounce him worthy.
4. None is worthy to be the king of all the world but only Jesus Christ. And indeed it were too much for any creature. The angels themselves were top-heavy of their glory, which made them reel out of heaven; but Christ hath the Godhead to poise him. No beast is naturally a king of boasts but the lion, says the philosopher; neither is any worthy to be king of all creatures but this lion of the tribe of Judah. The things they attribute to him are—
1. Power; that is, authority over all. So says Christ, John 17:2, ‘To me all power is given.’
2. Riches; that is, possession of all creatures. ‘All things are Christ’s, and so ours,’ 1 Corinthians 3:21. Riches of glory, knowledge, all are his.
3. Strength, joined to his authority. He is able to work anything; not as other kings, who though they have authority, have yet no more personal strength than other men; but Christ hath seven horns too.
4. Wisdom; and this as large as his power and dominions. He knows all that God means to do; and sees all with his own eyes, not with other men’s, as other kings do.
5. Honour; that respects what all creatures bring in to him. They all adore, and bow the knee to him, Php 2:10.
6. Glory; both in his personal excellencies, and also what his Father gives him. He sits at God’s right hand, and governs with him; and in his person is the brightness of his Father’s glory; and especially shall be made manifest when he shall come to judge the world.
7. Blessing; which respects that glory which, for his special goodness to them, his saints do give him. Others, yea, even the devils, do give honour to Christ, but not blessing. That the saints only give; for that respects in God the communication of goodness. They only bless him whom he blesseth first. Take notice therefore, that Christ hath all desirable excellencies in him; power, riches, wisdom, strength, honour, glory, and blessing.
Revelation 5:13, And every creature.—Every creature in its kind shall worship Christ, Php 2:10-11. Every creature comes in here, because when Christ’s kingdom is set up, they shall be renewed, Romans 8:21, and be delivered ‘into a glorious liberty.’ The church of men began the song, and these continue it; for it is the mercy to them is the matter of their song, and the instauration of their king. And therefore we are the more to be stirred up to do it, in that we see even all the creatures do it, whom it doth not so much concern.
Revelation 5:14, And the four beasts said, Amen.—And with them the elders join. Observe that the officers do both begin and end.
Amen.—It seems to be an ordinance that this word should be used in the close; and that first by the officers, and then by the people. A precedent for the practice of this you have likewise in 1 Corinthians 14:16, ‘Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?’