---
title: "Commentary Critical and Explanatory on the Whole Bible -  Revelation 5"
description: "CHAPTER 5   :-. 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"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/revelation/5"
---

CHAPTER 5

. 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.

**1. in,** c.—*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 [Revelation 5:3](../../../kjv/revelation/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 fulness and completeness, so that nothing more needs to be
added ([Revelation 22:18](../../../kjv/revelation/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 [Ephesians 3:10](../../../kjv/ephesians/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, [Revelation 20:12](../../../kjv/revelation/20/12),
"Another book was opened . . . the book of life"; [Revelation 20:12](../../../kjv/revelation/20/12). 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 ([Revelation 20:12](../../../kjv/revelation/20/12)) 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.

**2. strong**— (). His voice penetrated heaven, earth, and Hades ().

**3. no man**—*Greek,* "no
*one.*" Not merely *no man,* but also *no one* of
any order of beings.
**in earth**—*Greek,*
"upon the earth."
**under the earth**—namely,
in Hades.
**look thereon**—to look
upon the contents, so as to read them.

**4. and to read**—inserted in
*English Version Greek* text without good authority. One oldest
manuscript, ORIGEN,
CYPRIAN, and HILARY
omit the clause. "To read" would be awkward standing
between "to open the book" and "to look thereon."
John having been promised a revelation of "things which must be
hereafter," *weeps* now at his earnest desire being
apparently frustrated. He is a pattern to us to imitate, as an eager
and teachable learner of the Apocalypse.

**5. one of**—*Greek,* "one
from among." The "elder" meant is, according to some
(in LYRA), Matthew. With
this accords the description here given of Christ, "the *Lion,*
which is (so the *Greek*) of the tribe of Juda, the root of
David"; the royal, David-descended, lion-aspect of Christ being
that prominent in Matthew, whence the lion among the fourfold
cherubim is commonly assigned to him. GERHARD
in BENGEL thought Jacob to
be meant, being, doubtless, one of those who rose with Christ and
ascended to heaven ([Matthew 27:52](../../../kjv/matthew/27/52);
[Matthew 27:53](../../../kjv/matthew/27/53)). The elders in heaven
round God's throne know better than John, still in the flesh, the
far-reaching power of Christ.
**Root of David**— ([Isaiah 11:1](../../../kjv/isaiah/11/1);
[Isaiah 11:10](../../../kjv/isaiah/11/10)). Not merely "a
sucker come up from David's ancient root" (as ALFORD
limits it), but also including the idea of His being Himself the root
and origin of David: compare these two truths brought together, [Isaiah 11:10](../../../kjv/isaiah/11/10). Hence He is called not merely *Son of David,* but
also *David.* He is at once "the branch" of David, and
"the root" of David, David's Son and David's Lord, the *Lamb*
slain and therefore the *Lion* of Juda: about to reign over
Israel, and thence over the whole earth.
**prevailed**—*Greek,*
"conquered": absolutely, as elsewhere ([Isaiah 11:10](../../../kjv/isaiah/11/10)): *gained the victory:* His past victory over all the
powers of darkness entitles Him now to open the book.
**to open**—that is, *so
as to open.* One oldest manuscript, B, reads, "He that
openeth," that is, whose office it is to open, but the weight of
oldest authorities is with *English Version* reading, namely, A,
*Vulgate, Coptic,* and ORIGEN.

**6. I beheld, and, lo**—One
oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN,
c., support, "and, lo," but omit, "and I beheld."
**in the midst of the
throne**—that is, not on the throne (compare ), but in the midst of the company () which was "round about the throne."
**Lamb**—*Greek,*
"*arnion*" always found in Revelation exclusively,
except in [John 21:15](../../../kjv/john/21/15) alone: it
expresses *endearment,* namely, the endearing relation in which
Christ now stands to us, as the consequence of His previous relation
as the *sacrificial Lamb.* So also our relation to Him: He the
*precious Lamb,* we His *dear lambs,* one with Him. BENGEL
thinks there is in *Greek,* "*arnion,*" the idea
of *taking the lead of the flock.* Another object of the form
*Greek,* "*arnion,*" the Lamb, is to put Him in
the more marked contrast to *Greek,* "*therion,*"
the Beast. Elsewhere *Greek,* "*amnos,*" is
found, applying to Him as the *paschal, sacrificial Lamb* ([John 21:15](../../../kjv/john/21/15), *Septuagint;* [John 1:29](../../../kjv/john/1/29);
[John 1:36](../../../kjv/john/1/36); [Acts 8:32](../../../kjv/acts/8/32);
[1 Peter 1:19](../../../kjv/1-peter/1/19)).
**as it had been slain**—bearing
marks of His past death wounds. He was standing, though bearing the
marks of one slain. In the midst of heavenly glory Christ crucified
is still the prominent object.
**seven horns**—that is,
*perfect might,* "seven" symbolizing *perfection;*
"horns," *might,* in contrast to the *horns* of
the Antichristian world powers, [Revelation 17:3](../../../kjv/revelation/17/3);
[Daniel 7:7](../../../kjv/daniel/7/7); [Daniel 7:20](../../../kjv/daniel/7/20);
[Daniel 8:3](../../../kjv/daniel/8/3).
**seven eyes . . . the seven
Spirits . . . sent forth**—So one oldest manuscript, A. But B
reads, "*being* sent forth." As the *seven lamps*
before the throne represent the Spirit of God immanent in the
Godhead, so the *seven eyes* of the Lamb represent the same
sevenfold Spirit profluent from the incarnate Redeemer in His
world-wide energy. The *Greek* for "sent forth,"
*apostellomena,* or else *apestalmenoi,* is akin to the
term "apostle," reminding us of the Spirit-impelled labors
of Christ's apostles and minister throughout the world: if the
present tense be read, as seems best, the idea will be that of those
labors *continually going on* unto the end. "Eyes"
symbolize His all-watchful and wise providence for His Church, and
against her foes.

**7.** The book lay on the open hand
of Him that sat on the throne for any to take who was found worthy
[ALFORD]. The Lamb takes
it from the Father in token of formal investiture into His universal
and everlasting dominion as Son of man. This introductory vision thus
presents before us, in summary, the consummation to which all the
events in the seals, trumpets, and vials converge, namely, the
setting up of Christ's kingdom visibly. Prophecy ever hurries to the
grand crisis or end, and dwells on intermediate events only in their
typical relation to, and representation of, the end.

**8. had taken**—*Greek,*
"took."
**fell down before the Lamb**—who
shares worship and the throne with the Father.
**harps**—Two oldest
manuscripts, A, B, *Syriac* and *Coptic* read, "a
harp": a kind of guitar, played with the hand or a quill.
**vials**—"bowls"
[TREGELLES]; censers.
**odours**—*Greek,*
"incense."
**prayers of saints**—as
the angel offers their prayers () with incense (compare ). This gives not the least sanction to Rome's dogma of our
praying to saints. Though *they* be employed by God in some way
unknown to us to present our prayers (nothing is said of their
*interceding* for us), yet *we* are told to pray only to
Him ([Revelation 19:10](../../../kjv/revelation/19/10); [Revelation 22:8](../../../kjv/revelation/22/8);
[Revelation 22:9](../../../kjv/revelation/22/9)). *Their own*
employment is praise (whence they all have *harps*): ours is
prayer.

**9. sung**—*Greek,* "sing":
it is their blessed occupation continually. The theme of *redemption*
is ever new, ever suggesting fresh thoughts of praise, embodied in
the "new song."
**us to God**—So manuscript
B, *Coptic, Vulgate,* and CYPRIAN.
But A omits "us": and *Aleph* reads instead, "to
*our* God."
**out of**—the present
election-church gathered *out of* the world, as distinguished
from the peoples gathered to Christ as the subjects, not of an
election, but of a general and world-wide conversion of all nations.
**kindred . . . tongue . . .
people . . . nation**—The number *four* marks world-wide
extension: the four quarters of the world. For "kindred,"
translate as *Greek,* "tribe." This term and "people"
are usually restricted to *Israel:* "tongue and nation"
to the *Gentiles* ([Revelation 7:9](../../../kjv/revelation/7/9);
[Revelation 11:9](../../../kjv/revelation/11/9); [Revelation 13:7](../../../kjv/revelation/13/7),
the oldest reading; [Revelation 14:6](../../../kjv/revelation/14/6)).
Thus there is here marked the election-Church gathered from Jews and
Gentiles. In [Revelation 10:11](../../../kjv/revelation/10/11), for
"tribes," we find among the four terms "kings";
in [Revelation 17:15](../../../kjv/revelation/17/15), "multitudes."

**10. made us**—A, B, *Aleph,
Vulgate, Syriac,* and *Coptic* read, "them." The
*Hebrew* construction of the third person for the first, has a
graphic relation to *the redeemed,* and also has a more modest
sound than *us, priests* [BENGEL].
**unto our God**—So B and
*Aleph* read. But A omits the clause.
**kings**—So B reads. But
A, *Aleph, Vulgate, Coptic,* and CYPRIAN,
read, "A kingdom." *Aleph* reads also "a
priesthood" for *priests.* They who cast their crowns
before the throne, do not call themselves *kings* in the sight
of the great *King* ([Revelation 4:10](../../../kjv/revelation/4/10);
[Revelation 4:11](../../../kjv/revelation/4/11)); though their priestly
access has such dignity that their reigning on earth cannot exceed
it. So in [Revelation 20:6](../../../kjv/revelation/20/6) they are not
called "kings" [BENGEL].
**we shall reign on the
earth**—This is a new feature added to [Revelation 20:6](../../../kjv/revelation/20/6). *Aleph, Vulgate,* and *Coptic* read, "*They*
shall reign." A and B read, "*They reign.*"
ALFORD takes this reading
and explains it of the Church EVEN
NOW, in Christ her Head, reigning on the earth: "all
things are being put under her feet, as under His; her kingly office
and rank are asserted, even in the midst of persecution." But
even if we read (I think the weightiest authority is against it),
"They *reign,*" still it is the prophetical present
for the future: the seer being transported into the future when the
full number of the redeemed (represented by the *four living
creatures*) shall be complete and the visible *kingdom begins.*
The saints do spiritually reign now; but certainly not as they shall
when the prince of this world shall be bound (see on [Revelation 20:6](../../../kjv/revelation/20/6)). So far from *reigning on the earth* now, they are
"made as the filth of the world and the offscouring of all
things." In [Revelation 11:15](../../../kjv/revelation/11/15);
[Revelation 11:18](../../../kjv/revelation/11/18), the locality and time
of the kingdom are marked. KELLY
translates, "reign *over* the earth" (*Greek,*
"*epi tees gees*"), which is justified by the *Greek*
(*Septuagint,* [Judges 9:8](../../../kjv/judges/9/8);
[Matthew 2:22](../../../kjv/matthew/2/22)). The elders, though
ruling *over the earth,* shall not necessarily (according to
this passage) remain *on* the earth. But *English Version*
is justified by [Revelation 3:10](../../../kjv/revelation/3/10). "The
elders were *meek,* but the flock of the meek independently is
much larger" [BENGEL].

**11. I beheld**—the angels: who
form the outer circle, while the Church, the object of redemption,
forms the inner circle nearest the throne. The heavenly hosts ranged
around gaze with intense love and adoration at this crowning
manifestation of God's love, wisdom, and power.
**ten thousand times ten
thousand**—*Greek,* "myriads of myriads."

**12. to receive power**—*Greek,*
"*the* power." The remaining six (the whole being
*seven,* the number for *perfection* and *completeness*)
are all, as well as "power," ranged under the one *Greek*
article, to mark that they form *one* complete aggregate
belonging to God and His co-equal, the Lamb. Compare , where each of all seven has the article.
**riches**—both spiritual
and earthly.
**blessing**—ascribed
praise: the *will* on the creature's part, though unaccompanied
by the *power,* to return blessing for blessing conferred
[ALFORD].

**13.** The universal chorus of
creation, including the outermost circles as well as the inner (of
saints and angels), winds up the doxology. The *full*
accomplishment of this is to be when Christ takes His great power and
reigns visibly.
**every creature**—"all
His works in all places of His dominion" ().
**under the earth**—the
departed spirits in Hades.
**such as are**—So B and
*Vulgate.* But A omits this.
**in the sea**—*Greek,*
"*upon* the sea": the sea animals which are regarded
as being on the surface [ALFORD].
**all that are in them**—So
*Vulgate* reads. A omits "all (things)" here (*Greek,*
"*panta*"), and reads, "I heard all (*Greek,*
"*pantas*") saying": implying the harmonious
concert of all in the four quarters of the universe.
**Blessing,** &c.—*Greek,*
"*the* blessing, *the* honor, and *the* glory,
and *the might to the ages of the ages.*" The *fourfold*
ascription indicates *world-wide* universality.

**14. said**—So A, *Vulgate,*
and *Syriac* read. But B and *Coptic* read, "(I heard)
*saying.*"
**Amen**—So A reads. But B
reads, "*the* (accustomed) Amen." As in , the four and twenty elders asserted God's worthiness to
receive the glory, as having *created all things,* so here the
four living creatures ratify by their "Amen" the whole
*creation's* ascription of the glory to Him.
**four and twenty**—omitted
in the oldest manuscripts: *Vulgate* supports it.
**him that liveth for ever and
ever**—omitted in all the manuscripts: inserted by commentators
from [Revelation 4:9](../../../kjv/revelation/4/9). But there, where
the thanksgiving is *expressed,* the words are appropriate; but
here less so, as their worship is that of silent prostration.
"Worshipped" (namely, God and the Lamb). So in [Revelation 4:9](../../../kjv/revelation/4/9), "worship" is used absolutely.

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