Revelation 5 commentary

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 - 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

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

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

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 ‫ואחור‬ ‫,פנים‬ "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

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 ‫שרויא‬ ‫,מן‬ "from the beginning", and
which ‫בסופא‬ ‫למהוי‬ ‫,דעתיד‬ "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

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 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 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 man’s 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 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, 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 man’s 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 Lamb’s kingdom ushered in; and the seven vials, by which the beast’s 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

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 ( ἐπί).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 ὄπισθεν, "on the back,"
withκατεσφραγισµένον, "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 that—so far as we can gather from the Revelation—the 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 seal—the
outermost—could be visible. This is not, however, inconsistent with St. John's assertion that there
were seven seals—a 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 portion—sufficient
for the time—was 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 ὄπισθεν, "behind," with κατεσφραγισµένον, "sealed down," thus reading,
"written within and sealed down on the back."

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. God’s 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 counsels—the 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 writing—“It 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 God’s 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 distance—the 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 king’s
name, and sealed with his ring, may no man reverse.
3. The number of the seals—“It was sealed with seven seals.” This implies the
holiness, depth, fulness, and perfection of the counsels and covenant promises
contained in the book of God’s right hand.
II. The heavenly proclamation.
1. The agent employed. He is called “an angel.”

2. His glorious power and excellence. This was “a strong angel.”
3. The wonderful proclamation—“The angel proclaimed with a loud voice.”
4. The great subject of the proclamation—“Who 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 apostle—“And 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 Church’s future history
filled his heart with sorrow and deep foreboding fear.
2. The greatness of his sorrow—“And 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 world—the 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.

(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 world’s 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
child’s 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

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 Christ’s 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 courage—a
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. God’s 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 I—there is the Godhead; ‘in the midst of
the elders’—there 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.

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 God’s 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 dominion—the 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.)

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 purpose—in 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.

(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 interpretations—different but not contradictory—carries 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

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 say—we
think we have explained them when we say—they 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.)

God’s library
Four volumes are mentioned in the Scriptures as belonging to God’s 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 God’s demands for
obedience and duty.
3. The “book of remembrance” (Mal_3:16), in which are noted all the incidents of
each believer’s 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 God’s 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. Christ’s 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.

(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 song—redemption through Christ’s 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 Christ’s
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 God’s 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

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 Lord’s 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 God’s 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,

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
father’s 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 world’s 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 man’s 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

the creature’s 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 John’s 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.
It’s 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

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 God’s 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 (ᅚπίᅚπίᅚπίᅚπί)
Lit., on. The book or roll lay upon the open hand.
A Book (βιβλίβιβλίβιβλίβιβλίονονονον)
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 (ᅞᅞᅞᅞσωθενσωθενσωθενσωθεν καᆳ ᆊκαᆳ ᆊκαᆳ ᆊκαᆳ ᆊπισθενπισθενπισθενπισθεν)
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 (κατεσφραγισµέκατεσφραγισµέκατεσφραγισµέκατεσφραγισµένοννοννοννον)
Only here in the New Testament. The preposition κατά 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. Düsterdieck 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

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 song—of 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 book—a
roll, written within and without (a rare thing, except through pressure of matter, to write on the back
of a roll). Written—by 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 worthy—for no one was able, either in heaven or on the earth,
neither under the earth—to 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

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. New—ever 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 interest—How will

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

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 odours—they, 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 departed—from 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 Lamb—a little Lamb
( ἀρνίον), 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

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.

(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)

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 events in Egypt in the
time of Joseph, as the word "hieroglyphics" or sacred sculpture, appears to imply. Next,
it appears that the inside bark of trees was used for this purpose, as of birch, which has a
natural tendency to curl or roll together when dry. Hence the word library, and volume,
or rolled bark. The royal archives, or "house of the rolls," is thus explained, (Ezra vi 1.)
"Vellum," or dressed skins of beasts, appears to have been next used, then linen and
cotton, and as now put through chemical process, these are the material in most common
use at the present day. Thus contemplating the symbol in the text, we may trace in our
thoughts the gradual advancement of this department of science and the mechanic arts.
The second stage of progress had been reached in John's time, from stone to the bark of
timber. The "book" appears to have been of cylindrical form, but whether in one piece or
in seven separate pieces, revolving on a common
. It is of much greater importance to know that the "book" is emblematical of the decrees
of God. This will appear by comparing Psalm xi 7, where we find the same symbol
employed to represent the record of covenant agreement or stipulation between the Father
and the Son, and to which our Saviour appeals as evidence in his case. (Heb x 7.) While

the symbol may be safely considered as involving all the purposes of God, it signifies
here more especially the following part of the Apocalypse, containing, as it were, a
transcript from the great original-"Seals" are for security and secrecy. Both may be
included in the case. And indeed their being "seven" in number-a number of perfection,
would seem to confirm this two fold meaning. The sealed book, symbolical of the decrees
of God, comprehending all events of all time, teaches us the doctrine expressed in plain
words thus-"Known unto God are all his works from the beginning of the world," (Acts
xv 18.) The complex symbol also teaches more forcibly than in words,-"My counsel shall
stand, and I will do all my pleasure," (Is, xlvi 10.)
2
And I saw a mighty angel proclaiming in a
loud voice, "Who is worthy to break the seals
and open the scroll?"
BAR ES, “And I saw a strong angel - An angel endowed with great strength, as if
such strength was necessary to enable him to give utterance to the loud voice of the
inquiry. “Homer represents his heralds as powerful, robust men, in order consistently to
attribute to them deep-toned and powerful voices” (Prof. Stuart). The inquiry to be made
was one of vast importance; it was to be made of all in heaven, all on the earth, and all
under the earth, and hence an angel is introduced so mighty that his voice could be heard
in all those distant worlds.
Proclaiming with a loud voice - That is, as a herald or crier. He is rather
introduced here as appointed to this office than as self-moved. The design undoubtedly
is to impress the mind with a sense of the importance of the disclosures about to be
made, and at the same time with a sense of the impossibility of penetrating the future by
any created power. That one of the highest angels should make such a proclamation
would sufficiently show its importance; that such an one, by the mere act of making such
a proclamation, should practically confess his own inability, and consequently the
inability of all of similar rank, to make the disclosures, would show that the revelations
of the future were beyond mere created power.
Who is worthy to open the book, ... - That is, who is “worthy” in the sense of
having a rank so exalted, and attributes so comprehensive, as to authorize and enable
him to do it. In other words, who has the requisite endowments of all kinds to enable
him to do it? It would require moral qualities of an exalted character to justify him in
approaching the seat of the holy God, to take the book from his hands; it would require
an ability beyond that of any created being to penetrate the future, and disclose the
meaning of the symbols which were employed. The fact that the book was held in the
hand of him that was on the throne, and sealed in this manner, was in itself a sufficient

proof that it was not his purpose to make the disclosure directly, and the natural inquiry
arose whether there was anyone in the wide universe who, by rank, or character, or
office, would be empowered to open the mysterious volume.
BARCLAY, “GOD'S BOOK OF DESTI Y
Rev. 5:2-4
And I saw a strong angel proclaiming in a great voice: "Who is good enough to open
the roll, and to loosen its seals?" And there was no one in heaven, or on earth, or
under the earth, who was able to open the roll or to look at it; and I was weeping
sorely because there was no one who was found to be good enough to open the roll
or to see it.
As John looked at God with the roll in his hand, there came a challenge from a
strong angel. A strong angel appears again in Rev. 10:1 and Rev. 18:21. In this case
the angel had to be strong so that the challenge of his voice might reach throughout
the universe. His summons was that anyone worthy of the task should come forward
and open the book.
There is no doubt that the book is the record of that which is to happen in the last
times. That there was such a book is a common conception in Jewish thought. It is
common in the Book of Enoch. Uriel the archangel says to Enoch in the heavenly
places: "O Enoch, observe the writing of the heavenly tablets, and read what is
written thereon, and mark every individual fact." Enoch goes on: "And I observed
everything on the heavenly tablets, and read everything which was written thereon,
and understood everything, and read the book of all the deeds of men and of all the
children of flesh that will be upon the earth to the remotest generations." (I Enoch
81: 1-2). In the same book Enoch has a vision of the Head of Days on the throne of
his glory, "and the books of the living were opened before him" (I Enoch 47: 3).
Enoch declares that he knows the mystery of the holy ones, because "the Lord
showed me and informed me, and I have read in the heavenly tables" (I Enoch 106:
19). On these tables he saw the history of the generations still to come (I Enoch 107:
1). The idea is that God has a book in which the history of time to come is already
written.
When we are seeking to interpret this idea, it is well to remember that it is vision
and poetry. It would be a great mistake to take it too literally. It does not mean that
everything is settled long ago and that we are in the grip of an inescapable fate.
What it does mean is that God has a plan for the universe; and that the purpose of
God will be in the end worked out.
God is working his purpose out, as year succeeds to year: God is working his
purpose out, and the time is drawing near-- earer and nearer draws the time--the

Revelation 5 commentary

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