9. And when those beasts give glory, &c. As often as those living beings ascribe glory to God. They did this continually (ver. 8); and, if the above explanation be correct, then the idea is that the ways and acts of God in his providential government are continually of such a nature as to honour him.
10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their [191]crowns before the throne, saying,
10. The four and twenty elders fall down before him, &c. The representatives of the redeemed church in heaven (Notes, [ver. 4]) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connection in which this stands here, the sense would be, that as often as there is any new manifestation of the principles of the divine government, the church ascribes new praise to God. Whatever may be thought of this explanation of the meaning of the symbols, of the fact here stated there can be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the divine administration. As all these acts, in reality, bring glory and honour to God, the church, as often as there is any new manifestation of the divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design was to disclose what God was to do in future times, in the various revolutions that were to take place on the earth, until his government should be firmly established, and the principles of his administration should everywhere prevail; and there was a propriety, therefore, in describing the representatives of the church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne. ¶ And cast their crowns before the throne. They are described as “crowned” (ver. 4), that is, as triumphant, and as kings (comp. ch. v. 10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.
11 Thou art [192]worthy, O Lord, to receive glory and honour and power; [193]for thou hast created all things, and for thy pleasure they are and were created.
11. Thou art worthy, O Lord. In thy character, perfections, and government, there is that which makes itproper that universal praise should be rendered. The feeling of all true worshippers is, that God is worthy of the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes it proper that he should receive universal adoration. ¶ To receive glory. To have praise or glory ascribed to thee. ¶ And honour. To be honoured; that is, to be approached and adored as worthy of honour. ¶ And power. To have power ascribed to thee, or to be regarded as having infinite power. Man can confer no power on God, but he may acknowledge that which he has, and adore him for its exertion in his behalf and in the government of the world. ¶ For thou hast created all things. Thus laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it is worthy to “receive glory, and honour, and power.” Comp. Notes on Job xxxviii. 7. ¶ And for thy pleasure they are. They exist by thy will—διὰ τὸ θέλημά. The meaning is, that they owe their existence to the will of God, and therefore their creation lays the foundation for praise. He “spake, and it was done; he commanded, and it stood fast.” He said, “Let there be light; and there was light.” There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to “look up through nature to nature’s God,” and wherever we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator. ¶ And were created. Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing.
This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honour to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as if he looked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with reverence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.
CHAPTER V.
ANALYSIS OF THE CHAPTER.
This chapter introduces the disclosure of future events. It is done in a manner eminently fitted to impress the mind with a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future, and are sensible that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view; it is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep. Comp.ver. 4. The design of the whole chapter is evidently to honour the Lamb of God, by showing that the power was intrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter—the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, and in earth, and under the earth in view of the power intrusted to him of breaking these mysterious seals.
The main points in the chapter are these: (1) Having in ch. iv. described God as sitting on a throne, John here (ver. 1) represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events. (2) A mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it, ver. 2. (3) There is a pause: no one in heaven, or in earth, or under the earth, approaches to do it, or claims the right to do it, ver. 3. (4) John, giving way to the expressions of natural emotion—indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future—pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there, ver. 4. (5) In his state of suspense and of grief, one of the elders—the representatives of that church for whose benefit these revelations of the future were to be made (Note on [ch. iv. 4])—approaches him and says that there is one who is able to open the book; one who has the power to loose its seals, ver. 5. This is the Messiah—the Lion of the tribe of Judah, the Root of David—coming now to make the disclosure for which the whole book was given, ch. i. 1. (6) Immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength; and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the church and the world the events which are to occur, ver. 6, 7. He appears here in a different form from that in which he manifested himself in ch. i., for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote, perhaps, that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety that he should appear and do what no other one in heaven or earth could do. (7) The approach of the Messiah to unfold the mysteries in the book, the fact that he had “prevailed” to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise, ver. 8–10. (8) This ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe—all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised, ver. 11–13. The angels around the throne—amounting to thousands of myriads—unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise. (9) To this loud ascription of praise from far-distant worlds the living creatures respond a hearty Amen, and the elders fall down and worship him that lives for ever and ever, ver. 14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. The importance of the developments justifies the magnificence ofthis representation; and it would not be possible to imagine a more sublime introduction to these great events.