Ver. 1. A book.] The books of the ancients were generally skins of parchment, not reduced by repeated duplication, and bound together, as in modern days, but rolled up; whence in Latin they are called volumina, volumes or rolls. Frequent mention is made in Scripture, of the "roll of the book," and the book when opened for reading, is said to be spread*. When closed, it is called "the volume rolled up t." To a roll or volume of this form, a seal might be easily affixed, so as to conceal its contents. And that this was the usual method, by which the contents of a book were kept secret, among the ancient Jews, is apparent from Isaiah xxix. 11. where "men deliver a "sealed book to one that is learned, saying, Read this, "I pray thee, and he saith, I cannot, for it is "sealed §.” The prophecies delivered to Daniel concerning Christ's kingdom, which were then dark, and only to be unfolded by additional prophecy, (such as is contained in this Revelation,) are said to be "sealed; !!" or, which is synonymous, to be "closed, to be shut "up for many days." And in chap. x. 4. of this book, the prophet is commanded not to write certain predictions which were uttered, but to seal them up; which evidently means that they were not to be disclosed at that time. Ezek. ii. 10. Η Βιβλιον ειλισσομενον. Rev. vi. In Josephus, Antiq. Jud. lib. xv. c. 6, Herod rolls and seals a letter. § The Jews are said to use such rolls of parchment in their Synagogues, to this day. Such also was the custom with the Greeks and Romans; Horace addressing his book, as desirous of publication, says, Odisti claves, et grata sigilla pudico. (Ep. lib. ii. 20.) Ch. viii. 26, 27. ix. 24. xii. 4. 9. Ib. Written within and without.] Such also was the book of prophecy unfolded before Ezekiel*; it was written within and without," that is, on both sides of the roll; whereby is intimated the abundance of its important matter. Ver. 5. One of the elders saith unto me.] The distinguished characters of the ancient church, prior to the Christian times, (whom I suppose to be represented by the elders, see note ch. iv. 4.) had "en"quired and searched diligently †," yet had seen but imperfectly the " mystery of Christ, which had been "for ages and generations ." They had felt the inquietude, which Saint John now expresses, at the book being sealed, and that none should be found worthy to open it. Therefore one of that body was a proper instrument of consolation to the lamenting prophet. Ib. The lion who is of the tribe of Judah.] The lion is represented by the most ancient authors, by Moses and Job among the scriptural, by Hesiod and Homer of the heathen writers, as the most terrible of animals. He has been accordingly regarded as the emblem of fortitude and strength. Under this description, it pleased the Holy Spirit, by the mouth of the dying Patriarch §, to foretel the victorious superiority of the tribe of Judah; which was seen to take place partially and typically, in the person of David and of his successors, but was to receive a more sublime and final completion in Christ. For David is declared to be a type of Christ: and in this sense, as well as on account of his pre-existence • Chap. ii. 10. Gen. xlix. 9. + 1 Pet. i. 10. Col. i. 26. Ezek. xxxvii. 24, &c. Acts ii. 25. 30, &c. and as a and heavenly origin, Christ became "the root," as he styles himself, Rev. xxii. 16. at the same time that he was the offspring of David; that root, of which all men must be branches, otherwise they cannot bear fruit. Isaiah calls him "the root of Jesse ;" intimating that David, the son of Jesse, was only a branch, of which the original stem was in Christ. "He shall grow up," says the same prophet, tender plant, as a root out of a dry ground, despised "and rejected."-Yet, in this neglected tree, afterwards extending its wide branches, "the birds of the "air shall shelter §." So did he likewise fulfil the other emblematical character, in which the Prophets had taught the Jews to expect him. They expected him as a lion; he came like a lamb, "like a lamb for "the slaughter," yet in fortitude, in power, in prowess, and complete victory over his enemies, he proved himself to be the very "lion of the tribe of Judah.' But, by what arms he "conquered," namely, by pious faith, and suffering virtue, see explained in notes, chap. ii. 7. v. 9. xii. 11, 12. Ver. 6. In the midst of the throne.] The cherybim were represented, to be "in the midst of the "throne and around the throne;" but the expression here is" in the midst" only; which is the inner and more dignified situation; and in order that no doubt should remain concerning this station, it is added, "in the midst of the four living creatures and of the "elders." This is that exalted station of pre-eminence and glory, even "the bosom of the Father,' to which the only-begotten Son of God alone can Mic. v. 2. Col. i. 16. John viii. 58. + John xv. 1. 8, Matt. xiii. 32. See note, chap, iv. 6. have access; "at the right hand of God, far above "all principalities and powers. So in ch. xxii. 1. this throne is called "the throne of God and of the Lamb" Ib. A lamb.] Our Lord Jesus Christ, for whom alone so supreme a station could be designed, is frequently represented under this symbol of innocence, led to suffer at the altar for the sins of mankind; as prefigured in the daily service of the temple †. Under which description, attributed to Jesus by the Baptist, two of the disciples acknowledged him to be the Messiast. He appears in the character of a suffering victim; the character which endears him, above all others, to sinful and mortal man; and which, thoroughly considered, is found perfectly to agree and coincide with that more splendid description of him, in which he is styled, "the lion of the tribe of "Judah." For, it was in this very lowly and suffering form that he fought, and obtained the victory §. The prophecies of the Old Testament, describing the Messiah, sometimes as a despised sufferer, sometimes as an irresistible and triumphant conqueror, appeared dark and irreconcileable, until the event shewed the truth and consistency of both predictions; when "the "Lord of glory" effected the salvation of the world under the character of an innocent, unresisting victim. That victim now appears, having received the deadly blow at the altar, still living, (as he says of himself, Rev. i. 18,) by the power of his resurrection, as when John i. 18. Matt. xvi. 19. Eph. i. 20, 21. Heb. i. 5. Rev. iii. 24. + Num. xxvii. 3. John xix. 36, 37, 41. Eph. i. 7. v. 2. Heb. x. 1-22. 1 Pet. i. 19. 1 Cor. v. 7. John i. 19. See note, chap. ii. 7. he he shewed his mortal wounds to his disciples*; and thus he ever liveth to make intercession for us t.' "The lamb died for no offence of his own, but "for the sins of others; so did Christ. The lamb "could not commit sin, by his nature; nor Christ, by his perfection: the lamb was without bodily spot or blemish; Christ was holy and undefiled: a "lamb is meek and patient; such was the afflicted and much-injured Son of God." Ver. 6. Seven.] How this number became expressive of universality, fulness, and perfection, see note, chap. i. 4. Ib. Horns.] The horn, being commonly that part of the animal by which he asserts his power, was received by the eastern nations as the symbol of power. So our Lord himself is called "a horn of salvation§;" that is, the great power of salvation. By the seven "horns," attributed to the lamb, is signified that universal and irresistible power which our Lord obtained, when, suffering death under this very form, of an innocent victim, he thereby vanquished the formidable enemy of man. "All power," says he to his disciples (immediately after this conflict), "is given to me in "heaven and in earth .' Ib. Eyes.] As the seven horns of the Lamb signify our Lord's omnipotence, so do the seven eyes his omnipresence. These seven eyes are described in Zech. iii. 9. iv. 10. to be "the eyes of the Lord, which "run to and fro through the whole earth." They are in that passage said to be inscribed "on a stone," which is probably. " the precious stone, the head stone of * Luke xxiv. 39. Jortin on Eccl. Hist. i. 184. § Luke i. 69. + Heb. vii. 25. Matt. xxviii. 18. |
